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Edward C. Boyle ; The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, WeberState University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ; 68p.; 29cm.; 2 bound transcripts; 4 file folders. 1 video disc: digital; 4 3/4 in. ; Oral History Program Edward C. Boyle Interviewed by Rebecca Ory Hernandez 9 November 2011 18 November 2011 Oral History Program Weber State University Stewart Library Ogden, Utah Edward C. Boyle Interviewed by Rebecca Ory Hernandez 9 November 2011 18 November 2011 Copyright © 2012 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in the University Archives. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The Weber and Davis County Communities Oral History Collection includes interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, Weber State University faculty and students, and other members of the community. The histories date back to the early settlement of North Ogden, and cover various topics including the History of Fort Buenaventura, city government affairs, controversial issues, Latinos in Ogden, personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management University Archives All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Edward C. Boyle, an oral history by Rebecca Ory Hernandez, 9 November 2011 and 18 November 2011, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. iii Edward Boyle Roswell, New Mexico 1943 Edward Boyle New York, 1984 1 Abstract: The following is an oral history interview with Edward C. (Ted) Boyle (b. 1922). The interview was conducted by Rebecca Ory Hernandez, on November 9, 2011. In this interview Ted speaks of his early life growing up and attending school in Ogden, Utah and later attending Weber State University. The interview also highlights his life after graduating from Weber State University and going on to graduate school at the Thunderbird School of Management. Ted also talks about his career in international banking with Citibank, traveling the world and working as a bank executive. Ted is retired and now lives in St. George, Utah with his wife Hazel. ROH: I'm going to state the date and where we are. Today is November 8, 2011. We're in the home of Ted and Hazel Boyle in St. George, Utah. We are here conducting an oral history. I'll just start by asking you to repeat your name and where and when you were born. EB: My name is Edward Conrad Boyle, commonly known as Ted Boyle. I was born in Ogden, Utah, August the tenth, 1922 in the Thomas D. Dee Hospital in Ogden, Utah. I picked up the nickname of Ted Boyle when I was a youngster which came from my Uncle Albert. He used to call me Theodore Roosevelt and Ted stuck with me all my life. I was socially known as Ted Boyle. ROH: You were born in Ogden. Where did you grow up? EB: I grew up in Ogden, Utah on the east side of Ogden, which at that time was at the outskirts of the city. It was at 1470 26th Street which was between Taylor and Polk Avenue and was an area which was basically low income people on the 2 north side of the street and people of means on the south side of the street. Our house was very small by today's standards—two bedrooms, one bathroom, a small kitchen, a dining room, a living room, and a small lot. My brother and sister and I and my mother and my father only had two bedrooms. So my brother and I slept in the unheated basement of our home in unfinished bedrooms with my mother's washing machine between us. My sister had one bedroom and my father and mother had the other bedroom. It had no garage in as much as my father never owned a car. He was one of the very few in Ogden who didn't have a car. My original concept of this house was that it was purely acceptable for us during those trying times which would be the Depression era of 1920s and 1930s. We got along as we could and stayed out of each other's way. My father who was a furniture salesman with Boyle Furniture Company in Ogden would actually walk two miles through all kinds of weather to save a five cent bus fare. Without a car we all depended on friends to get around to social activities. My mother had to walk three to four blocks and bring back her groceries. I remember that very distinctly. At the tender age of six, seven, and eight years old, I was unaware of the differences in the economic status of people on the block. As I grew older I learned to understand that we were on the wrong side of the track as far as the economic aspect of it. It didn't really bother me that we grew up near the poverty line. My father was a good provider. My mother was a wonderful cook. We ate the staples, cornmeal and mush in the morning and things of that nature. We had an icebox, a small cubicle to eat in 3 and I got by. I learned to accept what we had. I had one pair of shoes and one suit. I learned early in my life that I was not conventional in the sense that I had no feel for solving mechanical problems. I couldn't do anything but maybe change a light bulb. That carried through my whole life as my wife knows very well. I was just not like that. I was not allowed to have a house pet. All my friends had dogs but my father adamantly said no dogs. So I grew up in the neighborhood by adopting dogs in the area. My earliest recollections of my schooling in elementary school were at Polk School, which was a block away from our house. It was a very modern school of that time. There were eight grades and it was very convenient. However, during the heavy winter storms that we had in Ogden in those days, we had snow days where I couldn't even get to school because the snow was piled up so high. ROH: How did you get school? EB: We would try and get through these snow drifts but we were basically snowed in. We used to build snow igloos in my front yard. In my early days at Polk School I was a very average student. I thought I had a knack for numbers but when it came to social studies, math, and others, I had trouble. The teachers at that time—our principal was named Florence Brown. If we got out of order then, at that time, we were called in the office and she took out a ruler and hit us on the butt. Today, you know what would happen. But we accepted that. Our parents accepted that if Johnny was out of order he would pay the price. My earliest contact with the female species was in the third grade when we had all the boys 4 sitting on one side of the room and the girls on the other with a phonograph record playing dance music. The teachers would pair us off and we'd go out and try to dance with each other. It was a very strange feeling. Among those girls was Rosanne Peery. She was in the same class I was. I had no skills of any sort. We had a shop organization where we went down in the basement of the school and made wooden things. By hook and crook I made a sewing cabinet for my mother and had it shellacked and it was a pride and joy for me. As I walked up to my house I stopped at the neighbors place and his Labrador retriever went over and did his thing on my sewing cabinet. I was devastated. It didn't matter when I took it home to my mother. She said, "Oh, that's fine." I think that really must have been the only thing I ever created. ROH: How old do you think you were? EB: I was probably about ten years old I guess. In the school I was not physically adept towards contact sports which bothered me enormously because we were always rough housing and I was afraid to get in the middle of it. So I became a finesser, trying to find a sport where I didn't have the contact. I developed a very fine arm. I used to throw stones and I developed a very strong pitching arm, so I became successful in softball and things like that. Going back on Polk School— my late brother (who was five years older) at one time, on the third floor, opened a window and got a hold of the ropes on the flag pole and swung out one hundred feet off the ground before hitting the ground. That was the beginning of my brother being an ultimate dare devil. He was afraid of nothing. My dad loved Sundays as it was his only day off. He was not a church man. He would go out 5 and tend his garden which included all kinds of fruit trees. Then in the afternoon he would go down on the bus to the Orpheum Theater and see a movie, then come back home with a bag of popcorn for the family. My mother of course was in church. I was encouraged at that time to go to church on Sunday. ROH: What church did your family go to? EB: It was the LDS church at 26th and Jackson. At that time it was a six block walk for my mother in all kinds of weather. Our bishop was David Romney. I had a group of friends while growing up and among them was Jennings Olson. Jennings was a person whose handicap was a club foot. We all tried to put that out of our minds when we were playing baseball and things. Jennings was always full of vim and vigor. One thing I remember about him was that he did not like carbonated drinks. He always had to have something non-carbonated. I remember that he read voraciously. His father was a very good medical doctor in Ogden. His mother was a dear but rather homespun. We formed cliques. We had what we called the 26th Street Gang which was the street we lived on. We had about six or seven of us that used to play football in the street and then we'd go skating over bumps and things like that. It became the center of activity. We all grew up to bond. Those people in my early ages were the people that stood with me through the ages and today are still my best friends. It was a phenomenon that we all had the same interests and it was a matter of getting along without any money. We created our own fun outside of the theaters. For instance, on Saturday I would go down to my dad's office at Boyle Furniture and I'd say, "Dad, I want to go to the movie." So he'd give me twenty five cents. That twenty five 6 cents covered my bus fare down and back from the Paramount Theater, a bag of popcorn and I would sit in the front row as close as I could get for these cowboy movies because it was thought at that time, the closer you were to the action, the better off. I'd get out of there and I'd be blurry eyed. I couldn't see for five minutes when I got out of the theater. One thing that I do remember very vividly was Christmas. In Ogden, in the thirties, there were several department stores including the Emporium and Lowe's where they had Christmas displays with electric trains and everything like that. I used to spend hours looking at these various things and hoping against hope that we would be able to get something of that note. Christmas night my brother, my sister and I would go to bed early hoping that Santa Claus would get down the chimney. We had a chimney. I never did understand how he was going to get down through there. My mother put out the cookies with milk and we'd go to bed early and get up at four o'clock in the morning to sneak up the stairs and look and see what Santa Claus had brought. Quite often it was a bowl of hard candy and an orange, a piece of clothing and an inexpensive game. We kept hoping for a train set but we made the best we could. We survived. I became aligned with my closest friends that I loved. About the church— my mother was a devout Mormon. She would have been in the bishopric if they had allowed women. My father was a non-believer, a great man but did not actively participate. I was obliged by my mother every Sunday to go to church with my friends. We diligently went in and passed the sacrament and obeyed what we thought were the laws of the church until such time when I think I was 7 about sixteen or seventeen. The bishop came down the aisle and got me by the arm and said, "Ted. I think it's time for you to go on a mission." That shocked me. I think I just said, not negatively, but that I was not really interested at that time. My truest friends—all of them followed the same line of reckoning, so I wondered at this time, what was it? Was it peer pressure? We all had the same idea at that time that we were not going on missions. It was etched in stone. After we graduated from Polk School, I went to Central High School down at 26th Street and Monroe. Believe it or not, those two years are negative. I have nothing really factual that I can remember of any note. In other words they passed by me without any real essence of any happenings at all except the music instructor there said, "Ted, you've got a wonderful voice. You should go out and use that voice." I remembered that. So off we went to High School at dear old Ogden High School on 28th and Harrison. We were the third class and that's when I really grew up. It was a new atmosphere. The ambiance, the people, the teachers, the location all struck me as being something super. I guess you could say I was a jokester all my life and I got by with my wits. In other words, I was always cracking jokes and breaking up people. I became very popular and joined the social clubs there. I knew quite a few people. But I do remember something, this was pre-war, they had ROTC. It was officer's training school. We were obliged to go out on the campus and parade around for an hour and then after that they selected officers from our group to lead. These were the power makers. This bothered me enormously. I was not selected. I was a private. All my friends were colonels, majors, captains, etc. I was obliged to walk through 8 the ranks as a private. I thought, "Well, this may be my life. Maybe I'm not going to make anything out of it." But I did make some very good connections there. I loved the people there. Our actual basketball team were the state champions. We were honored in Salt Lake. We had, what I think Tom Brokaw would call the finest generation. I would consider that our class of 1940 was exceptional as far as the quality of the people and what they did and the environment we were living in. ROH: Can I ask you a question real quick? Tell me the names of some of your friends at Ogden High. Who were your best friends? EB: Jack Luddington, who I'll talk about incessantly. Jack Dalton, Bill Hinds, Jennings Olson, Richard Stine, Parry Thomas. Here's something that you want to wire in. Parry Thomas and I were very close and Parry Thomas probably was the leader of the pack, as far as what happened to the graduates. Parry became president of a prestigious bank in Las Vegas. He became a very big factor in banking in Las Vegas. Bob Bishoff who was president of I think the Commercial Security Bank and Maurice Richards, a prominent attorney. It was a time when Ogden was at its apex as far as producing people of culture with the ability to move on. One thing I noted that in our parking lot there were probably five or six cars of people that owned cars. You go by today and there's hundreds of them out there which is an indication of time and change. I still, at that time, had no real love connections. I think a lot had depended upon that my family had no car so I depended a lot on double dating and taking girls out like that. I had a lot of very close female friends but nothing serious at 9 all. I would go to the prom by myself and my friends would put my name down and I'd dance with their female partners. ROH: Did you call that stag? We always call that stag when you went by yourself. EB: Yeah, I went stag. I enjoyed the dance with other people's partners. I was awe stricken by the campus. It was so beautiful in 1940. It was constructed for less than one million dollars and one of the advisors to building was Meryl McClanahan whose son was Richard, a classmate of mine. After we graduated many people went their different ways and I went home and I said, "Where do I go from here?" I knew we had very limited means. I had no money myself. My dad couldn't afford anything. So Dad scratched up enough money for tuition for Weber Junior College. Quite a few of the students there were on short hook as far as money. The money class went to Utah or BYU. We arrived down on the campus of Weber College and it was very, very small in relationship to what I had pictured. The student body and my class were something like 180 people. We were in a war by that time so that meant that there were very few people around. I thought while I was there that I still wanted to be a forest ranger because of my likes of being outside, hunting and fishing at the cost of the government, and so that was my theory. I wanted to graduate from Weber College and then go on to Utah State where they had a forestry school. I became involved with the Excelsior Club, which was the premier social club. I made lots of friends. I think my personality lent itself to making friends. I was like a loose cannon. I always felt like I had to make light of anything and I think that was a big hit down there. 10 I became very close to [Henry] Aldous Dixon who was president of the College. His son, John Dixon, became Director of the University of Utah Medical Center. I made new friends. I found at that time that Ogden had a history of being a Mormon town. In other words, if you were Catholic, you were on the wrong side of the track. I had wanted to date a girl who was a Catholic. My mother found out about it and she had a fit. She was very down to earth and strong in her beliefs of the LDS Church. ROH: Did you have any friends who were African American? EB: Here we go. In the student body there was one black. His name was Willy Thomas and he was a huge, black, muscular athlete from Kansas. He was an outstanding track man and basketball player. He ran the hundred meter dash. I became very close to him out on track. I ran the track there, the mile run. I would joke with him and he would sometimes take it as offensive and then he'd say, "After I thought about you Ted." I was chuckling to myself. I became very close to him. Another example was Wat Misaka who was of Japanese origin and an excellent basketball player. He has been honored nationally. I became very close to him. At that early stage in my life it became apparent that I had no racial problems. I had made my point there at Weber College and found that later on in life, that's what often led on to what I did and where I went. Anyway, I took fond memories from Weber College. I thought that the beauty of that college at that time was the smallest of the class, the informalities, the attention from the seniors as to coming in to classrooms and talking to you. You felt like it was a family operation, totally family. It was a wonderful thing. 11 Aldous Dixon lived on campus in a small house right there. Later on when I went in to the war—my family would tell him what I was doing over there and he would write to my family and say Ted was going to be okay. I also liked the small classes at Weber. We had a lot of help from a very professional teaching staff. As an aside, I purchased an expensive oil painting of Farrell Collett who was once the head of the art department at Weber College. ROH: Nice. EB: Anyway, I always imagined myself as being an athlete. I had a very strong arm and I could throw the football farther than anybody on the football team but I was so fragile that I knew that once I was hit I was down. So I never did participate in football or basketball. But I was on the tennis team at Weber College. By the way, while I was in high school I was city champion in several contests there and I would ride down on my bicycle to Liberty Park, and I would have one racket with maybe a string broken. In one case, a prominent citizen would come up in his convertible in white shorts with a racket and the contrast was startling. I had a tremendous forehand but no backhand so I would always attack from my forehand and try and cover up my backhand. I was fairly successful because when I was younger I used to pound the back of our house constantly with a ball. That's where I developed my forehand and the serve was tremendous. But my backhand did not exist so I lived by playing around that. It was one of those things. As we progress along, the war was coming closer and closer so a group of us, after graduation from Weber College, decided to go to Utah State. Five of us 12 went to Logan and moved into in a house near the campus. We managed to survive. I joined the Sigma Alpha Epsilon fraternity, which was a premier club. I was very comfortable on the campus. Then my dearest friend Jack Luddington, who I mentioned before, had been taking pilot training out at the old Ogden Airport, and he said, "Ted, things are closing in. The Air Force is having a meeting in Ogden for possible applicants to join the Air Force. Do you want to go along with me?" I said, "I don't know." Then he talked me into it. I said, "Yeah, we'll get drafted if we don't." So we went in there for the physical, I think I weighed 138 pounds. The Army Air Force medical guy said, "You don't qualify. You're too thin. But I want you in here. Go home and eat about three pounds of bananas and come back tomorrow. See if we can fudge you in there." Low and behold I gained a pound or two and he said, "You're in." My friend Luddington, who was not a genius either, as far as his ability to score well on tests, was the last one out of the class. He sat down and I said, "Come on Luddington." He finally made it and we both joined the Air Force and left Salt Lake City on the train for Santa Ana, California. We arrived and there were 20,000 cadets at our base. We were separated after we took the tests to find out what our abilities were. He was assigned as a potential pilot and I was assigned as a potential bombardier. So after we graduated from the base in Santa Ana I was assigned to Roswell, New Mexico which was a bombardier school. Jack went in to pilot training on the California coast. I arrived in Roswell and found that we were dealing with the Norden bomb sight which was highly prized by the German Air Force as being something they 13 would like to have in their power. So, while we were in training, we always had to carry a .45 revolver and treat the bomb sight as a most valuable item. We would practice bomb day and night. We were expected to drop the bomb in a five hundred foot circle from five miles high. The blue practice bombs had ninety-eight pounds of sand and two pounds of spotting powder. The Air Force kept washing out cadets. I would call my mother and say, "I'm still in here but the ranks are thinning." When I finished, I got a short leave to go home to Ogden and I showed off my wings. Then I was assigned to Hondo, Texas for navigational training. Hondo wasn't too far from Austin, Texas, where my Aunt Clara lived with her billionaire husband. She invited me to go up there on the weekends. She let me sleep late and she fed me well and I was in seventh heaven. After we were through with Hondo, we got our orders to form our strategic bomb group in Salt Lake City, at Kearns Army Base. I thought it was nice to be back near home for a few days. Our plane crew was made up of crewmen, pilot, copilot, bombardier, navigator, and six gunners. We named our plane 'Lassie and Her Lads' because we had a gorgeous spray painting of Betty Grable wearing a swim suit on the tail. We were a composite group of the Midwest and far West. We trained in Dyersburg, Tennessee. Then we moved on to West Palm Beach Florida for our final training. From there we got orders to go to Trinidad, West Indies. We flew by ourselves. The landing strip was in the jungle and we were in there overnight. The next day we took off for Belem, Brazil. We flew over the Brazilian forest for ten hours and I said to the navigator, "If we go down in 14 there, we're done for. They'll never find us." From an overnight in Belem we flew to Fortaleza, Brazil, which is on the tip of Brazil. The next stage was thirteen hours flying over the Atlantic Ocean. We took off at night. We were flying a thousand feet over the waves in order to save on fuel. I was in the nose, as usual, and we encountered St. Elmo's fire, which was an electrical discharge carried to our guns. I thought we were being fired on. It was phenomenal to see. We arrived in Dakar, Senegal in North Africa. That was an eye-opener. As we landed, a multitude of Senegalese warriors came out with guns and top hats and surrounded our plane in order to protect it. They put us in canvas tents and as we relaxed, the Senegalese came through with their spray guns for malaria and they sang as they went through and sprayed us. Our next stop was Marrakech, Morocco situated high in the Atlas Mountains of North Africa. We went into town to visit the markets and old French restaurants. Towards the evening we decided to visit the French Foreign Legion outpost in Marrakech. We asked the commander if we could watch their parade in the evening and he said we would be their guests of honor. That night we froze to death and slept in our plane. The next morning we got orders to go to Tunis, North Africa. We flew across the Sahara and landed at a deserted German Luftwafee air base that was used during the Montgomery and Rommel desert war. We visited the ancient aqueducts there and marveled at how they had been built. We also visited the ruins of various German Luftwafee planes and we were warned not to take anything because everything was booby trapped. 15 We received our combat orders and flew from Tunis to Foggia, Italy and landed at a deserted air field that had been occupied by the German Luftwafee. We went to our canvas tent and proceeded to locate the mess hall. We thought the food was not very tasteful, so we bartered our provisions for local products such as fresh eggs. Our group was the 463rd bombardment group commanded by Colonel Frank Kurtz, who went back in history to the invasion of the Philippines by the Japanese. His airfield was attacked by Japanese bombers and several of the American B-17 bombers were split in half. They put one piece of a bomber into another and called it the Swoose—half swan, half goose. Colonel Kurtz was the chief pilot of that plane, which is presently being restored in the United States. We got settled into our base and our first mission was what we called a 'milk run.' That was to indoctrinate one without fear of major casualties. As the bombing missions progressed, they became more deadly and losses mounted. Then it became one of marking down. You had to make fifty missions as related to a loss of three to four percent of the planes each time we went out. As the missions increased in intensity, we finally came to a mission where the target was Ploesti, Romania. For the Germans, the Ploesti oil fields were a source of oil for their entire military operation. It was heavily guarded by flak guns and F-190s and ME-109s. They were the elites of the German Air Force. When we found out we were going to Ploesti, everyone sighed, had their breakfast, went out to put in their bomb load, and proceeded to taxi out to the runway. 16 By the way, the air fields were metal strips, not cement, and the B-17 loaded with 6,000 pounds of bombs, 2700 gallons of high-octane gasoline, does not get off the ground very quickly. At the end of the runway there was a fence. I was in the nose of the plane and remarked to the navigator, "This plane's not going fast enough to get off the ground." Finally we cleared it by about a hundred yards and went up into our formation at 15,000 feet. Over the Adriatic Sea, everyone discharged their machine guns to make sure they were firing. Then we went over the Yugoslavian Alps. The Yugoslavians were not allies at that time and they had flak guns mounted on top of the mountains. They shot at us, but weren't very effective as they didn't have advanced radar. We flew into our target area and our escort fighters, which were P-38s and P-47s peeled off because they were short of fuel and headed back to their base. They left us unescorted as we approached the target area. There were three or four hundred planes forming a line at what was called, the 'initial point.' This enabled German aircraft guns to zero in on our direction and altitude. I took command of the plane, flying it as we approached the target area. As we neared the target area we saw a huge black cloud box where all the German flak guns were concentrated. I saw planes going through that box and going down on fire and we knew we were next. It was very trying and tested ones fortitutde to the maximum. As we approached closer to the target, I cranked in the airspeed, the velocity, the wind, and other data into the bomb sight. The two indices cross and you know you're on target. I'm watching carefully and finally the indices cross 17 and I say, "Bombs away." The bombs are released and we turn away with planes on fire on both sides of us. As we left the target, if any of the planes in our formation had an engine out and they trailed the pack, they were attacked incessantly. You had to keep a tight diamond formation with seven planes, which also gave you more firing power against the enemy. So as we came away from the target and headed back, we were still alive. Then we started talking about if we had enough fuel to get home. As we neared the Adriatic coast, we started planning whether we were going to make it or whether we were going to ditch. We'd all had training as far as what to do. We finally arrived in the vicinity of the airfield and landed. We were interrogated and had our hot chocolates and donuts and tried to unwind. In another mission, we lost all of our commanding officers and crew in a mid-air collision caused by cloud coverage. In another occasion after takeoff to return to base, we had instructions that the mission was aborted. Our chief pilot, who was later a noted neurologist from Boise, Idaho, turned to our copilot and said, "Why don't you handle this landing." We turned towards the runway and I noted there was a crosswind and the copilot wasn't factoring that in. As we approached the runway, I said, "We're in trouble." We hit on the left landing gear and bounced about fifty feet up in the air and came down with the engines chopping up the runway—with 6,000 pounds of bombs and 2,700 gallons of fuel. I said, "I'm dead." We slid for about five hundred yards and the minute we stopped I yelled for everyone to get out and I ran for about a half a mile and dropped down and covered my head. For some time the rescue crew wouldn't 18 get near the plane to deactivate the bomb load. I don't know why that plane didn't explode. [photo included] ROH: Let's pick up where we left off with World War II. You had survived a crash landing. You said it took a long time before anyone would go near it. EB: Gas was pouring out over the engines and the bombs were banging against each other. We stayed away for a long time and then the emergency crew hosed it down to cool it off. ROH: Did they send you on vacation after that? EB: No, the policy was that you could fly twenty-five missions and then you could take a week off and go to the Isle of Capri near Naples to unwind. My theory was that I wanted to get out of there as fast as possible so I didn't take the vacations. I flew my missions because I wanted to get back to the States. The B-17s flew between twenty and twenty-seven thousand feet. It was thirty degrees below zero—freezing. Non-pressurized cabins. Ice formed down the face of your gear. No relief tubes. We had flak suits on and our parachutes hooked on one side, then we had a helmet. It made it very hard for us to move around. On another mission, we had a misfire in the bomb bay as two bombs had banged together and did not detach. The pilot said, "Boyle, get back there and release those bombs before they blow up." In the B-17, between the front part of the plane, the bomb bay, and the back, was a rail and two supports. As I walked over it, I was looking down at the Mediterranean from 25,000 feet and holding on to a rail with one hand. I was trying to release the catch for the bomb that was 19 swinging against the plane. I managed to unhook the bomb and made a silent prayer as I returned to the nose of the plane. It was a terrible thing to fly eight hours on total oxygen at very low temperatures. It was bitterly cold. After a mission, the Red Cross would be there waiting for us with donuts and hot chocolate, then we'd be interviewed about the mission immediately. As the missions went on, I would write letters. I have over a hundred letters that I wrote to my mother that she kept. I began to wonder if I was going to make it or not. On my fiftieth mission I was flying with another Utahn, Clyde Hart, and he knew it was my fiftieth mission. When we landed, I got out of the plane and kissed the ground. Before that, on a raid over northern Italy, we had some terrible problems from damage to the plane. I managed to get the bombs on target and two weeks later I was awarded the Distinguished Flying Cross. After my fiftieth mission, I said, "I've done it!" We got ready to depart and the fifteenth Air Force came out with a memorandum saying, "Unfortunately, we have a shortage of flight crews, so you can have thirty days' leave in the United States, then come back and serve another fifty missions." I wrote to my mother and said that was a death sentence, I would never come back. Fortunately, they reversed that. I left Naples on a troop ship on July 26. We were in the upper part of the boat and on the decks they had thousands of people who were fleeing France and Italy. They had no place to sleep, so they slept on the deck. We were in a convoy surrounded by destroyers, but we had reports of submarines in the 20 area, so we were dropping death charges. That was scary. We arrived in New York. I took a train from New York to my home in Ogden. My first few nights in my family home, I would wake up screaming. I hadn't unwound yet. I would try to find ways and means of winding down. After resting at home, we were sent to a camp in Santa Monica to continue to decompress. My combat days were over, thank the Lord. I was assigned to San Antonio Air Base, and then I spent a series of time moving from one air base to another. I kept in mind that I might be called to duty again. I applied for pilot training in the Air Force and I was accepted. I was assigned to Thunderbird Field in Phoenix, Arizona. The field was also occupied by Chinese cadets who thought nothing of flying into you or on top of you because they had no reason for flying etiquette. In that area of Arizona, there are always hot air drafts. After I had gotten to the point where I was flying solo, I was landing the plane and unbeknownst to me, the pocket of hot air was pushing the plane up and I didn't compensate for that factor. I pancaked and spun around on the landing strip. Thankfully, I wasn't hurt. Immediately I went on a flight check. The instructor, a pilot named Carl Thigpen said, "Ted, you're a good pilot, it's unfortunate you've painted yourself into a corner." They washed me out of the program. I eventually ended up in Denver, Colorado where I was released from the Army-Air Force. ROH: Did your older brother serve as well? EB: No, he had a medical problem. He was a dare-devil—totally different than I am. He parachuted out of a plane in Ogden in 1934 at the age of seventeen. It was a 21 high school bet with his friends. The owner of the airport told him he had to have his father's permission, so Billy called our dad and said, "Dad, I'm going to jump out of a plane, you have to give permission." We sat on the front porch and watched this biplane circling up and then a parachute drop. He became a champion ski jumper in the 1930s. He became an expert on Ecker Hill which was adjacent to Park City. It was a humungous, steep hill, and it attracted a bevy of Norwegian ski jumpers. They formed a cartel and would have jumping contests. My dad and I would go to watch my brother jump. He did exceptionally well at that. After that, he went to California and raced cars. He had no fear at all. That was his life. Later, he became a dreamer. He got into real estate and everything was going to be a million dollars. He was an alcoholic. He became an advisor in Santa Monica for a bevy of movie stars and famous people who would call him at two o'clock in the morning, "Billy, I got a problem." He never quite made it financially. He was always engrossed and saying, "I just got to get this guy to sign this and then I've got it made." It was always touch-and-go with Billy. We were very different. ROH: Did he write to you while you were gone? EB: I've got a ton of letters. Hazel and I are always wondering about who's going to give a hoot about these letters after we're gone. Billy was a great personality. He could walk into a place and immediately have people around him. He eventually ended up in a nursing home in Santa Monica and Hazel and I would go diligently and take him milkshakes and candy bars. The next day he would say that people 22 had stolen them from him. I said to Hazel, "Now that I've seen this in my brother, when it comes time for me, I'm heading for the hills with a Pepsi." It taught me a lesson in assisted living. He was my protector when I was young. My sister was a beauty queen from the get go. She did modeling in Salt Lake City and she was a prom queen. She married well—Ed Haas who was one of the producers of "The Munsters." She traveled in high style in Santa Monica with him. We had the same experience with her in assisted living that we had with my brother. ROH: So none of you worked in the Boyle furniture store? EB: This is fun. I thought from day one that I was going to be selling furniture for the rest of my life. I worked in Boyles as a delivery boy and not withstanding my frail structure, they put me on a delivery truck to haul stoves to second floor premises. Then I handled the store elevator covering three stories which didn't have an automatic stop. During the Christmas season we'd have a pile of customers on the third floor and I'd try to judge where the first floor was and end up sliding clear to the bottom and have to go back up again. HB: You'd better start telling her what happened to change your life. EB: I haven't got that far yet. Anyways, after I got out of the war, I was twenty-three and I was looking for companionship. I had bought a car during the war for my family, who had never had one. I met a girl and we had a relationship. Her name was Gloria and her dad was the music instructor at Weber College. Things were progressing. I was an avid skier and we were in Snow Basin and I told her she 23 needed to learn to ski faster and she went down and fell and broke her leg. Things went from bad to worse after that. Another day, I was at Snow Basin skiing by myself. I was the last man on the hill. The ski patrol had gone and I wanted to do one more run. On the way down, I fell and spun around and stopped near where the gate was. I got up and decided I was okay, so I was going to do another run. Remember, there was nobody on the hill. I got on the ski lift and about half way up, my left knee started to hurt so bad I couldn't stand it. I rolled off the lift at the top. It was dark. I zigzagged my way down the hill, sitting down all the way. It took me an hour to get down. I went to the doctor and found out I'd blown all the tendons in my knee. I had my knee in a cast and I was the house boy at the Pi Phi house in Salt Lake. I was living in the basement with about thirty Pi Phi's as residents; one of them being my sister. I got all the dirt about what had happened on dates—the girls would sit at the kitchen table talking about their dates as if I didn't exist. One day a group of young men in the lounge were talking about the Thunderbird school in Glendale, Arizona. I thought, "Wow. That sounds good." So I made an application to enroll. I was accepted—I still had my leg in a cast. I set out for Phoenix by myself in the winter with my left leg in a cast. I got near Cedar City and it was black ice and I skidded off the road and tipped over in a ditch. This was 6:00 in the morning. I got out and hobbled down the road to an all-night café. There were several patrons in the bar who offered me a drink before they went out to put my car back on the road. I arrived to Thunderbird school and decided I wanted to live abroad and work for an international company. 24 I decided I needed to work on my command of the Spanish language. My friend and I traveled to a small university in Morelia, Mexico. We lived rather sparingly with a Mexican family. After studies in Spanish, it came time to go home. We had practically nothing in our pockets, so we boarded a bus to Guadalajara. There were more chickens than people on the bus. In Guadalajara, we had no money for a hotel, so we went to a flop house that had a hundred beds or so. Bill and I went in and paid and we agreed that one would sleep and the other would stay awake because someone might assault us if we were both asleep. We had to go third class on the train to Nogales, Mexico. That was a laugh because it was full of immigrants heading to the United States and they were all pretty liquored up. We had no money for food, so when the train would stop, we'd get a stock of bananas. We were on the train three days and all we ate was bananas. Close to the border, we got off the train. Bill left his U.S. passport on the seat and had it stolen. Going through customs in Nogales, Bill went to jail because he didn't have a passport. Then they put me in jail because my passport, when we'd gone into Mexico with friends, had been stamped that I had brought a car into the country. So I was put in jail until they called the owner of the car and verified that the car was in Mexico City. I don't remember how Bill got out of jail. That was a journey never to be forgotten. After we graduated from Thunderbird—the beauty of the school, is that the people who hire, came to campus. I was prepping to get a job with Sears Roebuck. A friend of mine had scheduled a meeting with a Citibank officer from New York. When Citibank found out my friend was married, they said no. My 25 friend said to me, "Ted, why don't you interview in my place?" I asked for an interview and the first question their man from New York—Gordon Bullock— asked was, "Why do you want to go to Latin America?" I said, "I have an uncle who runs the largest sugar cane factory in Puerto Rico and if you hire me, I think I can get the account." I made it up off the top of my head on the spot. [Laughter] I walked off to get ready for Sears Roebuck and a week later I got a telegram saying Citibank had accepted me. They had to write for references. Not far from me lived two very powerful lawyers, George Lowe and Roy Thatcher. They wrote letters to Citibank. Then I asked my dad, "Dad, I'm at a crossroads here. I don't know anything about Citibank." My dad said, "Ted, the only people who are important in Ogden are doctors, lawyers, and bankers. Go for it." I accepted Citibank and said goodbye to Ogden. I got on a train to New York and went to the YMCA with the other trainees. I stayed seven days in New York and they shipped me off to San Juan, Puerto Rico. San Juan was our training base for South America. The people there were very friendly, we practiced our Spanish, and we learned about banking—that including carrying the golf bag for the managers when they went golfing. My family came to see me. They had never been out of Ogden, Utah. My mother has a diary of everything that happened. She even wrote about my dad listening to the motors on the plane. We had a lovely time. I think that was the biggest thing to ever happen to them in their lives. As it came time to depart from San Juan, they told us, "You trainees have three choices, you can go to Havana, Cuba," which was pre-Castro, which was a 26 great place, "or you can go to Mexico City," which was number one, or Bogota, Colombia. I'd never heard of Bogota, Colombia. For some unknown reason, I chose Bogota. I arrived in Bogota at 8,600 feet in altitude. It rains about every other day. It's in the top of the Andes with ancient Indian culture all around it. I settled into an apartment with another trainee and we lived the buena vida—the good life. He was a football player from Ohio State named John Mack—a very joyful guy who would fit in any crowd. We played fifty-four holes of golf in one day. We had a great time. We dropped golf balls out of the windows to watch them bounce on cars and roll down the street. A friend who liked to drink went out and got locked up and couldn't find a way home. The police called the wife of the other man with him and asked if she wanted to come down and bail him out. She said, "Hell no. Leave him in there." She was furious. Anyway, we had a wonderful time. Our chief officers at the bank were Boice Nourse and Juan Sanchez, a Castilian from Spain. It was just idyllic. We would play Liars Dice at the Anglo- American club and whoever lost would pay for lunch. We'd play against the manager and he wasn't very good at concealing his thoughts, so we got a lot of free lunches. We used to have vacations—we would get three months off after every two years and they'd put us on the Grace Lines ships to go up to New York. I'd go back to home in Ogden and I'd bought a car—my original car was a 1942 Chrysler Sedan that I'd bought during the war, then I bought another that I think was a Ford. Back in Ogden, I reunited with my old friends but I felt like I was out of place with them. In the interim period, I was doing well in the bank and 27 learning about the theory of banking. Citibank was the world leader in international banking. We worked with governments and with major organzations and their subsidiaries. We were not oriented towards individual banking. We worked with big-ticket items. In one of my trips North, I met a young lady from New York City, who was on the cruise with her mother. We became involved and were engaged when I went back to Bogota. One day I was working on the bank platform in Bogota and this young woman walked in and stopped the music. She walked down that platform with her gorgeous black hair and I thought this was the girl of my life. I hadn't even met her. When she walked in, I just thought, "Where have you been all my life?" ROH: What year was that? EB: That was about 1951. We dated about eight months. The bank had a policy that you could not date employees and I was engaged. I had a dilemma. I talked to my general manager, Boice Nourse and he said, "Ted, we'll make an exception as long as you play the rules of the game." Hazel loved peach melbas, so I asked her out to get one with me. I kind of dallied around. Finally I went out to meet her parents and find out if they were willing to let her date me. To the very strict in Latin America, this is how you go about dating. When her father saw that we were getting serious, he wrote the State Department to find out if I was married. He was worried about the Mormon religion and if a polygamist might be after his daughter. 28 Hazel and I started dating and I was in seventh heaven. I couldn't believe it because of the age difference. But we dated and then I got really sick. We had an idiot bank doctor and I went to him and said I didn't feel good. He said, "Do you chew gum?" I said yes. He said, "Then stop chewing gum." Well, I got worse and I started turning yellow. Hazel got worried and I went to another doctor. He said I had Hepatitis and he wanted me in bed resting immediately. I was in bed for three months. All I can remember of the treatment was that I ate a lot of hard candy because the doctor wanted to build up the sugar in my body. I had written to my fiancé in New York and told her that things had changed. She showed up in Colombia. The bank was having a big party and I ended up with Hazel and my fiancé in the same room. I just about died. I said to myself, "What have I done to deserve this?" I managed to make it through the night. I made the break with my fiancé and she went back to New York. Hazel's dad came over all the time while I was sick. He taught me to play bridge and he spent a lot of time with me. I think he was trying to make sure that this thing was real. His name was Edward Pierce Roskruge. Let me interrupt here to say that Hazel's biological father was German who I think was connected with the Colombian Air Force. When the world war came, he was called to duty back in Germany. Then Edward Pierce Roskruge married Hazel's mother. He was a wonderful Englishman and always very correct. I fell in love with him right away. He was there when I needed him. Anyways, so I managed to get out of bed to get married. We had the wedding in her house with a Catholic priest. It went well but Hazel had an affinity 29 for dolls. She had a huge doll she loved that she wanted to take with her as we were packing for the airport. I said, "No way, you're not taking that doll on that plane." ROH: How old were you two when you got married? EB: That was 1952. I was thirty years old and Hazel was seventeen. Anyways, we got to Barranquilla, which is a seaport at the head of the Magdalena River. Hazel took to married life with vim and vigor. She learned how to cook. She was a wonderful hostess. People there loved her. She became very active in the American Woman's Society. At that time, we made a lot of friends in Barranquilla. They had an international golf tournament one year and one of the players was a young man named Arnold Palmer. We were privileged to meet him and have drinks with him. That was the beginning of his career. My mother and father came to Barranquilla to visit over Christmas and that was a real treat for them. At those times, I rode the city bus. We didn't have enough money to buy a car. At one point, we were in dire circumstances financially. Hazel's father had given her a very expensive bracelet with gold in it and unbeknownst to me, she went to a pawn shop and sold it. When I found out, we went back to get it but it was gone. It was tough in the early days, but it was a learning process. My supervisor was from Brooklyn and from the old school. He was very gruff. He and I had several personality clashes. He would say, "This is the way we're going to do it." But I had a feeling that my ideas were better. When we got to the point where we didn't get along, I would go take a walk around the block 30 and then come back and sit down. He knew what he was doing but he did it with the old style. He hadn't arrived into the twentieth century. Among the American counselors was a gentleman named Harry Shlaudeman, who was a vice council and a super golfer from Pasadena, California. Harry, through his career, became the right-hand man for Henry Kissinger in Washington. The head American council was an elderly Scotsman who loved golf. One morning we were alerted that he was missing. We looked for him for three days and eventually he showed up and said, "I just fell asleep." We really enjoyed life there. When it came time to start a family, I witnessed the birth of our first daughter, Sharon Elizabeth. Everyone said she was beautiful just like her mother. Our second daughter, Linda Kay, was born in Cali. We almost lost her but she survived. When it came time for us to move to Cali, Columbia, I had the title of Pro-Manager. It sounds better than it was. I had been a sub-accountant. ROH: Why did they call you a sub-accountant? EB: It was something to show that one was just starting a banking career. We got our orders to go to Cali, Colombia. Cali was a wonderful place and we settled into a very nice house and I became the second in command there. I eventually became manager of that branch, which was a big success. We were very prominent there. I was president of the American Men's Society and Hazel was president of the American Women's Society. ROH: Tell me a little about these societies. 31 EB: It was a consortium of Americans who were working abroad and assigned to Cali. It was similar to a Kiwanis Club. The Americans and some prominent Colombians worked together to promote service activities to the community. Cali was the a center for the production of sugar cane, which is a major source of income for the Colombian government. We also had many pharmaceuticals plants, Quaker Oats and other multi national companies. Political unrest and local violence were causes of concern. In one instance, we had gone to a cocktail party at the American councilor's home and when Hazel and I got back in the car, I said, "Oh, it's drafty." Then I realized someone had removed the entire front windshield of the car. After that we would go down to an automotive spare parts store and see our windshield and buy it back. It was petty thievery. Another thing was if you were driving in thick traffic and had your arm out the window thieves would take your watch off your wrist. Cali was in an earthquake fault zone. One night I heard this thunder like a train approaching the house. It was a tremendous noise and the house was shaking badly and shook for about two or three minutes. It was a major earthquake and there was a lot of property damage in Cali. The next day we had big cracks in the masonry of the house. We were very fortunate in the banking industry to deal with high class business houses and individuals. We also had banking relationships with the Colombian government. There were very little dealings with individuals. Kim, our third daughter was born in Cali. I never questioned the superb quality of medical facilities in Colombia. So, our third daughter arrived and I'd 32 send telegraphs to my mother and father, "I've got another queen in the family." The girls went to the American schools in Cali. All of my daughters had dual nationalities, Colombian-United States of American, until they were twenty one. They were brought up strictly by their mother in the Catholic Church. From Cali we were transferred to Medellin. People associate Medellin as the center of the narcotic industry in Colombia. At that time there were no problems with narcotic trade. The only political parties were liberals and conservatives. There was a fierce political battle which was a concern. We had problems with rioters in the street in Cali. We had to close the branch because people were being shot in the street. Castro arrived with Che Guevara in Bogota and from that sprung out these problems with peasants up in the mountains who were ill-prepared to make a decision. They entered the Colombian political system of 1949 in addition to the conservatives and the liberals. It was a problem if you were in the wrong place at the wrong time. There were instances when it was rather dicey to go certain places. An uprising would happen overnight and you would get caught unawares. But I do want to add that in Colombia, bull fighting was famous as it was in Spain. Bogota was very much connected to Spain. We still have films of bull fighting. My career was blossoming. I had been named manager of the branch, which was a major move. ROH: Can you give me an idea of the size of the branch? EB: I had over a hundred employees. The currency was pesos. When I arrived, the peso was at par with the dollar—if you had a peso, you had a dollar. When I left, 33 the peso was something like two cents to the dollar. It completely devalued. Much like what is happening in the United States right now, the government's economic policies were off-key. By the way, coffee represented a major portion of their exports and they lived off that, but they had almost every major natural resource but they lacked the funds to develop. They were passed by other world countries that didn't want to put money into Colombia at that time. So, the economics at times got out of balance at times. The Brazilian coffee was a lesser quality. The Colombian coffee was called "mam"; which meant "Medellin, Armenia, Manizales." That's the high grown coffee; the higher the area it grows the more valuable it is because it matures slower. Medellin was my next step. It was a larger area and more responsibility. It was the center of textiles for most of South America. Again, we were very favorably invited to join the community there. It was group of outstanding people we were associating with—both the Americans and Colombians. The manager of Citibank was on par with the American consul, as far as prominence, in any city we were in. So we were always on the top of the list as far as invitees for whatever might be going on. In Medellin, we had the fourth addition to our family. Sarah was born premature and it was almost a tragedy. The hospital there took such great care of her. There wasn't a minute when there wasn't a nurse there looking after her. That was our family. After our fourth daughter, I said, "That's it. I'm surrounded by women." But anyway, I think being in the international banking circle, you're dealing with people who are intelligent and sociable, usually the moneyed class. It was a 34 wonderful world. It encouraged you to step up and be a part of it. We dearly loved that. The one major incident when I took my life in hands was when I bought a car in Bogota. The individual had a late-model car for sale and I had to fly to Bogota to get it. My boss said, "What are you doing?" I said I was going to drive it back to Medellin. He said, "You're crazy." The road from Bogota to Medellin was undeveloped and had very few facilities. At that time, there were uprisings with the natives attacking buses, dragging people out and cutting their heads off. They called it "Corte de Franela." There were several massacres in that area. That was in the back of my mind, but I said I'd travel at night while they were asleep. So I left Bogota all by myself. I drove maybe seven or eight hours through areas where I saw nothing except a paved road. It was eerie and I kept thinking, "What am I doing?" I arrived in Medellin at about 5:00 in the morning. Hazel was thrilled that I made it. It was an idiotic thing for me to do. EB: Eventually, we sold that car and got a good price for it. Hazel was driving it about three days before we sold it and there was a truck parked with a piece of lumber sticking out of it. She went too close and the lumber went right through the front windshield and all the way back. She was okay. I went to the guy I sold it to and I was really upset. He said, "Don't worry. I can get a new one from Miami." We got a lot of letters from corporations saying thank you for the attention and help I'd given them as they got started in their business. I was on the board of directors of companies where we were involved in Medellin and Cali. They 35 wanted a local director with banking experience on their boards. They'd send the Chairman of the Board down to Colombia and I'd take him golfing. In Medellin, we were honored as a well-managed branch. I got letters saying that and that helped my career. I was a stickler for details and communication. ROH: Did you travel back to the states as part of your work? EB: No, we very seldom would go back to New York when we were in a foreign branch. Except when we were on furlough, I would normally spend a week or so in New York on my way to vacation. Hazel would take the children while I was in New York. I don't know how she did it—traveling with four young kids. She was a marvel. There was a group of expatriates in Medellin who ended up in Fort Lauderdale, Florida after their careers in Colombia ended. There seemed to be an exodus of American workers in Colombia going to Florida after. It had a Latin complex in Florida, and the weather was similar. After Medellin, I got a promotion and orders to go to San Salvador, Central America to be the manager of a huge branch there. They didn't have a house for us when we arrived, so we had the privilege of staying in a very high class hotel for about three months. That was a good life for Hazel. She didn't have to cook or anything like that. In El Salvador we had a problem with earthquakes. El Salvador lies right on a fault line. We had several earthquakes while we were there. Anyway, I was second in command at the branch in El Salvador. Our major clients there were coffee exporters, almost entirely. Then we also dealt with the Salvadorian government directly. We were on intimate terms with the president of El 36 Salvador. The ambassador to El Salvador was a gentleman from Phoenix, Arizona and his last name was Castro. He looked like a Mexican bandolero— black hair, moustache, had a gorgeous blond wife. He would call the American business leaders to a meeting on Wednesday and he wanted all the information he could get about what was happening so that he could report back to Washington. I was president of the American school there. We had Joe Borgatti, who was an innovative vice president. He did a lot of things of which nobody had ever heard. Nobody at CitiBank, at that time, had the privilege of having an airplane available to the chief officers. Joe said to them, "I'm in charge of Central America—Honduras, Guatemala, Nicaragua, Panama, and so forth. I want to get a plane." So we got a push-pull. It's a plane that has a propeller in the front and one in the back. One of the things I organized down there was a league of soccer teams. Citibank was the champion of the tournament. Two things while we were there. One was when President Lyndon B. Johnson was trying to form better relations with Latin America. They decided they were going to have a big meeting in San Salvador and invite the heads of state from Central American countries. Citibank was encouraged to be a part of this meeting. The Mexican embassy said that Johnson liked cuff links with coins from the country he was visiting, so I was assigned to get to the local jewelry store and get some coins that were delivered to him. We were part of the big entourage. We met the President and his wife and the two daughters. 37 The other thing that happened in San Salvador was the Chairman of our Board, George Moore, who was a genius in my estimation. He decided to come down with his wife, who was from a very prominent Mexican family. She was not very sociable. We decked out his room with flowers and when he walked in, he said, "Is this for my funeral?" He had all of the young, gung-ho businessmen in San Salvador come to the swimming pool at 6:00 in the morning and swim with him. Then he would have breakfast with them and talk about business. Hazel was in charge of a party for his wife. Hazel carried it off perfectly. The two big events were that we were going to take them around in our plane and show them Honduras. The plane was small and Mrs. Moore was rather large, so when we went to get on the plane, she said, "George, you think I'm going to get on that plane? Never." She walked off. We had to run around and get a commercial plane to take them. The crowning event was a party on an island resort owned by the coffee barons. I happened to be walking along the path and Mrs. Moore crossed in front of me and she wanted to sit down. I suggested she sit in a hammock. Well, she got in the hammock and it broke. She's on the ground and said, "Don't touch me." I said, "I'm going to get fired whatever I do." I didn't dare touch her. She rolled off and dusted herself off. One of our prominent clients was elderly but liked to fly. He flew his own plane over there, but the weather worsened. He insisted he was going to fly back to the air base. His son told him not to so he took off unbeknownst to them. He took off into the clouds and got lost. The Salvadorian air force had to find him and guide him down. 38 There was a war of sorts between Colombian and Honduras. They called it the "soccer war." They got very serious about soccer. I think the end result was a Honduran plane dropped a bomb in the ocean near a port city. There was no actual exchange, but there were a lot of words. The president of the country would ride around on a motorcycle; he was very flamboyant. He would come to our office like that. But the people we dealt with were delightful. Most had made their money exporting coffee. We carried a lot of memories out of that. A lot of our clients were from the moneyed class and they didn't want to deal with Salvadorians or Hondurans or Colombians for tax reasons, so they wanted to confide in us. We were an intermediary. ROH: How long were you in El Salvador? EB: Three years. I was the manager and we had about twelve officers reporting to me. ROH: Did you have the young rookie kids like you coming up through the ranks? EB: We had people who were doing what I was—coming up through the ranks just two steps behind me. We always had trainees or American staff. Then they decided that I needed to go back to the domestic side, so we packed up and ended up in Wilton, Connecticut. The agent who sold us the house was married to a man who was a Citibank manager. We had minimal funds to invest; I still was not making any money. But we let her take us around to see houses. This was 1965 or 1966. She asked how much money I had and I said I had about $46,000. So she started showing block houses to Hazel. Hazel didn't like them. Nora said she had another that might be available. It was a two-story colonial 39 home with two acres of woodland with an immaculate four bedrooms. It was everything you'd ever want. Hazel wanted it. Nora said it was out of our price range. Hazel said, "That's my house." We managed to get that house in the low-forties. It was idyllic. In Wilton, I commuted on the New Haven railroad for five years. I think it was from 1968 to 1973. I was working in our head office in what we called the Overseas Unit for Individual Banking. People from all over the world would come in and want to talk about their money in Liberia and Japan, and so on. I worked in that area during those years. Wilton was a wonderful area. The highlights there were two intercontinental trips from Wilton, Connecticut to Long Beach, California in a station wagon. Those trips were classic. I told the girls that they'd seen the United States from thirty-thousand feet but that they hadn't really seen it. Well, we got into the station wagon, loaded to the gills, with the four girls in the back trying to get comfortable. We'd go from one stop to another and see things along the way. We always stopped at the Holiday Inns and the girls went straight to the pool. We traversed the country and saw everything. The girls saw America and it was a great growing-up experience. My parents lived near Long Beach and whenever we went there, we went to Disneyland. The cross-country trips were invaluable. I kept them on their toes with games like, "First one to see a white horse or a yellow Volkswagen gets five cents." It was something that created memories. All of them talk about it. One memorable trip, our youngest, Sarah, was about five or six years old. We 40 stopped for gas and drove off and we were a mile away when we realized we'd left her. Nobody had counted noses. We got back and she was crying. It was one of those things. Hazel and I fell in love with Disneyland, too. On our fiftieth anniversary, we all went to Disneyland and they bought two blocks with our names on them in the area where they sell your name and it's there for eternity. ROH: When did your parents move to Long Beach? EB: After I left home. My dad had several close friends who had moved to Long Beach. Dad became an avid golfer at sixty-five and played almost until his death. My brother had lived there most of his life. My sister did very well there. Those trips across country were something else. The girls graduated from Wilton High School. Then they got ahold of me in New York and said, "Ted, how would you like to go to Monrovia, Liberia? We've got a branch there that is the central bank for Liberia and we also do international banking from there; it's an important link for us in West Africa." I went home and told Hazel. If I had been married to an American, I think I would never have had the opportunity to go because an American woman probably would not have adjusted. Hazel said, "Let's go." We got out library books and I got a post report. The first thing that caught my eye was that we had a house in a fifteen-acre strip with six other houses. That area around Liberia contained six of the most deadly snakes in the world. That influenced Hazel to buy riding boots for all the girls so that when they walked through the grass, there would be less of a chance they'd be bitten. There was also a lot of malaria. Our doctor gave us pills, which I think affected us all later in terms of our eyesight. We arrived there with a 41 dog and a cat. Our house had a river behind it that contained crocodiles. There were other animals, like apes and things. We were in the middle of an animal kingdom. When I got into the branch I got a shock. I didn't have a problem with blacks, but it was a cultural shock to walk in and see everyone in the branch was black except the manager and me. There was an adjustment there. We settled in and found out that we were the kingpins as far as the American banks there. The president of Liberia thought nothing of coming in at whatever hour of the day or night and saying to the manager of the bank, "I'm going to New York. I need some traveler's checks." We'd have to open the branch and get that for him. We had a problem with labor relations. The employees decided to strike because their white managers did not understand them—that was I and the other manager. We were in the hot seat there for a while. Hazel developed a friendship with the wife of the President through the American Club. They had a graduation ceremony and Hazel loaned Mrs. Tubman one of her chairs to sit on. During the ceremony, the lights went out and it was raining cats and dogs. They brought out some lanterns. It was a comic graduation. We were invited to a wedding of one of our employees. We were the only white couple there. When we saw the cake, there was a colony of ants crawling over the cake. The cultural shock—you learn to adjust to it and get involved with it. They had golf there but the greens were tarred, they weren't grass. The caddies didn't wear shoes so they'd go out into the rough and pick up 42 your ball—which is illegal in golf, but they wanted a tip—and there were snakes all along the fairway. From time to time, we would transfer money that was depreciated to the central bank. We had a cash officer and two guards when we took that money over to the central bank. On one day, we had branches up-country and he went to the cash officer said he wanted to take money over; I asked how he was going to do it. He said, "Our two Monrovia trucks are busy, so I'll get my chauffeur and my car and get a guard from the bank." I said, "So be it." So they drove over and parked in front of the Monrovia Central Bank. The guard got out and the driver stayed in his seat. Before the guard could get the money out of the car, the driver took off with the money in the trunk. We found the abandoned car. It was a national catastrophe—it was all over the news and all the borders were closed so they couldn't get out. For two days I was waiting. New York told me I'd better get the money back or I was in trouble. So, the guy who stole the money went to his brother's house and they buried it. The one who stole the money took enough to get to the Ivory Coast for vacation. There are two episodes. The guy with the money waiting for a taxi to take him to the Ivory Coast that's fifty miles away. The taxi driver said, "You haven't got enough money to get to the Ivory Coast." And the guy said, "Here." He put the money on the seat and the taxi driver drove off with the money. This is comic. Well, they got a hold of the guy and shook him down and he admitted to where the money was. It was wet and they were digging it up and all the bills were sticking together. So the Treasury Department said, "You've got to be down there 43 while we count this money." I spent three hours there while they were peeling dollar bills to be sure we got all the money back. Another thing—and this one was scary—Hazel and I, and our daughter, went to a show down in the center of Monrovia at night. Coming back, the car stopped. Hazel and our daughter pushed me over the bridge down to the bottom where there was a house. I knocked on the door and a guy came out. I said, "Here's ten dollars, if that car is still there in the morning, I'll give you another ten dollars." We took a taxi home. The funny thing was that our daughters were dating and they wanted me to take them into town. The roads were very narrow and had big drops. This was tribal country. So I'm going along the road at night and I see this car coming towards me on my side of the road. There was no shoulder and I dropped down about ten feet into a ravine—still upright with two of the girls in the back seat. Within five minutes, there was a tribe of indigenous people swarming the car. I thought we were going to be cannibal soup. Well, it took about twelve of these guys, but they helped get the car back up on the road. The compound had a guard at night. One of our junior officers was coming in at night and he went over to him and shook him. Well the native went over to his tribe headquarters and said he had been assaulted by an American. The tribal chief ordered that this man be arrested and go into a tribal court. The bank immediately said, "That's a problem." The only way we saved him was to transfer him out of the country. Then we had an incident of inside robbery. Hazel and I were sleeping in bed with our golden retriever next to me. My wallet was two feet from me. The 44 next morning I woke up and saw my wallet was gone. What had happened was we'd had a thief who had come in with a screw driver and broke through one of the windows. He got into our room and the dog growled but we didn't pay attention. The thief stole my wallet, then went down to the St. Paul River, took everything out and dumped the wallet. At that time, Liberia was ruled by elitists, the people who came by boat from the United States. They had the money and they ran the country. About ninety percent of the people had no money and had been kept under control by the people in power. Just after we left, they had an uprising where they took the president and his cabinet down to the beach, stripped them to their skivvies, and shot them. They gunned down the President of Liberia and eight counselors. That was when this John Doe became famous and was running the country and now things have calmed down. But it was a very serious uprising of the have-nots. Mind you, when they had a parade, they wore top hats and they wore canes—they didn't have any guns. It looked like Laurel and Hardy. We were there about three years and we were packing up to go back to the States—we'd about had it at that point. ROH: Were you doing better financially by this point? EB: No, we were barely hanging on. Anyway, we were scheduled to go back to New York after that tour and one of our senior officers from Athens, Greece was in Liberia visiting. I was talking to him and said I didn't want to go back to New York. He said, "Okay." And the next thing I know, my superior at the branch said, "How 45 would you like to go to Beirut, Lebanon." Well, there was a war going on there. But again, Hazel said, "Okay, let's go." It was eerily quiet when we landed at the Beirut airport. The taxi driver took us to the Bristol Hotel, which was one of the best in the city. We registered and Hazel and Sarah were the only females in that hotel for about three months. They were treated royally by the staff. It was an indication that it was a very dangerous situation. One day Hazel and I decided to go visit the ruins in Syria. Word got around that Boyle and his wife were going to visit the ruins. We got in a taxi with a reporter from New York. We rode up into the area occupied by the Syrian army. We got into Baalbek and we were stopped by Syrian police. They took our passports and wouldn't give them back until we left. The ruins were spectacular. We were the only tourists in any form in that area. We had so many near-misses in Lebanon. They burned the American Embassy. We were located on the Mediterranean in a high rise. We were on the seventh floor and there was a Saudi prince on the eighth floor. Unbeknownst to us, we were in a PLO area—the western side of Beirut was headquarters for Yasser Arafat. We had a bank there called the Bank of Lebanon and Kuwait. It was fifty-fifty with the Kuwait royal family. Our principle objective was to recover investments for our clients because of the war. We were in a tenuous situation. One of the most dangerous things I've ever done—I was obliged to do it. We had branches on the east and west sides of the city. The west was the Muslim side and the east was the Christian. There was a dividing line between them. At one point, the leaders of the Lebanese government decreed that they 46 were going to get some insurance money from the bankers in the area for protection purposes. They approached our offices on the east side and said, "We're going to keep people around here to protect your branch, but it's going to cost you this much." It was not a threat, but in order to continue to bank without being hustled or having people break into the bank, we sent the proposal to New York. They said, "Absolutely not. We cannot be taken to court on that type of issue. Just send down an ultimatum: we do not accept these terms." Well, someone had to take that message to the people in authority. We drew straws and I got the short straw. They said, "Ted, you are going to be an emissary. You're going to drive through an area that's highly contested on both sides and you're going to carry this message personally." I had to go down this road with enemies and firepower on both sides. We stopped near the headquarters of the Lebanese presidency. We were searched and they sat me in the hall to wait. One of the men that was ruling the country had been educated in the United States, so he had an English background. I was brief about it. I told him, "This is what has happened and we've been advised by our headquarters that we cannot do this." He said, "I understand." He shook my hand and I walked out. That was scary. With all this going on, it was very dangerous. Quite frequently, Hazel and our daughter would be flown down to Athens and I'd stay behind. When I'd get to go to Athens, I'd stay over the weekend and come back. The pilot would say, "I've got to find out which runway is open. There's firing on the north side, so I'm 47 coming on the south side so we won't be hit." While we were flying in, there were missiles flying around the airport. ROH: What did you think of Athens? EB: Athens was a dream come true. I had seen a little of the ancient history when I was in the Air Force in Tunisia—the aqueducts and all that. But when I walked around there, I just felt eerie, like it was unreal. It was hard to imagine the history that you were walking around. When we left Beirut, we didn't find out until we were ready to go that our body guards and the people who were hanging around in the lobby all the time were PLO—they were protecting us, unbeknownst to us. The golf course in Lebanon was laid out on the edge of the PLO firing range. The ambassador, I was told, carried a machine gun in his golf bag when he played. We had shrapnel coming down on us while we played. ROH: Did you have friends there? EB: Thanks to Hazel, we have had friends everywhere we've gone. We were involved with the government because of the banking industry. They had the American school there and this is where Hazel and our daughter were baptized. I got the idea, having bombed Europe and seen the desolation and the destruction, Beirut reminded me very much of a destroyed city. They had destroyed the business sector. Buildings were derelict. It was a mini world war for me. ROH: Did that cause problems in business for you? EB: Oh yes. This was an extreme case of merchants who took advantage of the situation and refused to pay us back. Recovery of assets was very difficult. They 48 knew what the situation was and we had very little clout. You never knew who would be the governing body. We were going to the airport, leaving Beirut, and our driver, innocently, drove through a road block of Syrian soldiers. They were ready to shoot us with machine guns. Another car drove into the line of fire and stopped—in other words, they couldn't see us anymore. He overtook us down the road and said, "I saved your life, what the hell were you thinking?" Our driver thought they were telling us to go on. That was our departure from Beirut. We went from there to Karachi, Pakistan. That was in turmoil too. The president had been convicted of crimes and they were going to execute him. They had killed several marines in our embassy in Islamabad. We got word from New York to get out of there. Hazel and our daughter were flown down to Athens again. I went underground with our people. It was a very tenuous situation when we first got there. There was a lot of demonstrating in front of the bank. Again, our bank worked closely with the government. Pakistan is famous for its textiles. They had an industry down on the coast that broke up old ships that were battle-worn. There was a big industry there for that. They had oil deposits, too, but textiles were their strongest industry. The entertainment there was centered around the American school, which was a premier school. In fact, the Pakistanis who had money would be on waiting lists for years to get their children in the American schools. I was on the board there. In fact, the head of that school was here recently in a tennis tournament for seniors—Tony Horton. He had traveled all over the world as the head of 49 American schools. We had, again, a very closely knit community. We were there for about three years. ROH: Was it better than when you were in Beirut? EB: Oh yes. There was an underlying community of the have-nots. The countries we were in at this time had a high rate of poverty. As a result, there were riots in the cities. It was a learning experience again. ROH: At this point were you thinking about retiring? EB: No, I was still active. I had become a resident vice president. My duties were managing our portfolio—the quality of our loans and making sure people were paying and all that. We took several tours up into the area where the book Three Cups of Tea was written. We were in that area, not quite as high as he was. It's very rural. It was kind of scary in a sense that there wasn't a real feeling that you didn't belong, but you had a feeling that you might be better off if you weren't there. The populous in Karachi was horrific in terms of slums—water and sanitation was a horrible mess. I understood why the have-nots had uprisings. Of course, spinning off from India, there was always a feeling that India was their big rival and there was a fear that India would come after them, and then they had the nuclear problem down there. Pakistan was a tinder box. After Pakistan, we moved over to Riyadh, Saudi Arabia. That was an eye-opener. The bank there was called Saudi-American Bank. It was fifty percent owned by Citibank and fifty percent owned by the royal family. We also had a subdivision for females only. There wasn't a male teller in that division. We had 50 lots of meetings and instances—one where we had a Saudi princess with a lot of money who had a farm development out in the desert. They desired to have their own wheat, which cost ten times as much as it would have to import it from Canada. They have pivot wheels out in the desert with the wheat growing out there, and then the Saudis would have their estates out there. I was invited by a Saudi and the princess arranged for a luncheon. She had about sixty pieces of chicken for three of us for lunch. Our dealings there were really something. If you invited a Saudi of any importance, the wife never came. You never saw their wives in a social engagement. And there was enormous segregation. One of the things they told me was, "If you're driving down the street and a Saudi runs into you, you're liable. They say it wouldn't have happened if you weren't there." The philosophy is that you caused the accident because you were residing in their country. I had a terrible incident there with my health. The Saudi hospitals are staffed by Americans and have our equipment; it's just like an American institution, but only Saudis can utilize those services. My condition worsened and it was decided that I would leave the Kingdom. Our driver took us to the airport and I found that I had a missing document. They said I had to go six blocks to another location to get the document, but the plane was on the runway taxing without me. We raced over and they actually held the plane for thirty minutes for us. I was on that plane for thirty hours in terrible straights. But what I'm going to say is that if anyone in the royal family has hay fever, they head to Walter Reed hospital and take up a whole wing. 51 We dealt with Osama bin Laden's father. He was one of our biggest clients and continues to be one of the biggest powers in industrial equipment in Saudi Arabia. I can't document it, but I think Bin Laden was employed there in Saudi Arabia while I was there. It's funny. You don't have any poverty in Saudi Arabia. It's set up so that if you get in line and go tell the king you need a washer or whatever, he gives you the royal handshake and gives an order. You don't see poverty because the people with oil money keep the populace happy with that type of thing. They say, "Hey, I've got money." But religion—if they think that you are even getting together for religious purposes, they kick you out of the country. They consider that a deterrent to the kingdom. So Hazel and her friends would have secret meetings. They were told not to park close to the house, they would walk so that no one would see the cars together and think, "We got one." Our Air Force guarding the kingdom is a deterrent to the kingdom being overthrown. I think, militarily, our presence has been a big thing in saving the kingdom. Another thing that's interesting is once the Saudis get into the Saudi planes, they'll exchange their royal robes and put on their jeans. ROH: While you were there, was your daughter still with you? EB: Our youngest daughter was a threat—in other words there were restrictions that a young female could not enter the kingdom. They didn't want any western women walking around with the Saudi boys looking at her. So she couldn't get a visa to get in. I don't remember, but I think their laws prohibit interest on loans, making it extremely difficult to bank at a profit. You had to protect yourself with 52 collateral outside of the kingdom because the laws there would make it so difficult to foreclose on a property. You have to play their rules. It's an extremely difficult area to bank in. After Saudi Arabia, we came back to Wilton, Connecticut. At that time, I was approaching retirement and I took an early retirement there. I was sixty-two. ROH: What position did you hold at the bank? EB: I was Vice President for Citibank. ROH: Were you finally doing okay financially? EB: I've always thought in terms of the investments and stocks. Over a period of forty years or so, I've been fortunate. But you have to be patient. The average investor today with this market and all this growling about Wall Street and what's wrong. But what do we produce now? We've lost our keys—we were the kings of electronics and technology. We've lost everything where we could say we dominated. I think most of it is a labor factor of the cost value. You cannot compete with China and India where the person is making a dollar or two dollars an hour but Detroit wants fifty or sixty dollars for the same product. But I want to talk about several vacations. We went to Cairo and went down the Nile on a houseboat from the Aswan Dam clear to Cairo. Doing everything that tourists do with all the royal burial grounds. We got off at Luxor, which is kind of a tourist trap, and Hazel wanted to get a cartouche for each girl. While Hazel was dealing in the jewelry store, the owner of the shop came over and said, "Mister, I give you a hundred racing camels for your wife!" [Laughter] 53 Racing camels were thousands of dollars; it was millions he was talking about. I told him, "Give me a few minutes to think about it." That was hilarious. Our trip to Nairobi, Kenya was fantastic. I've always thought about big game. We got down there with three of our girls and we decided not to go with a guided tour. We got out to the base of Mount Kilimanjaro and we were right in the middle of all kinds of wild game. The next day I decided to go out in our car, by myself, and find the animals. I was going along the trail and low and behold, I see three lions loping by the side of the car. We've got pictures of them. Anyway, we got in there and saw lions, elephants, and rhinos, you name it. On the way back to Nairobi, I tried to drive through a dry lake bed but it was sandy and we got stuck. I finally got onto what you'd call a road and one of the girls smelled gas. I stopped and found that the gas line had parted. The girls put it together and put some gum around it to patch it. We stopped in a village of Masai natives who were about six feet, ten inches tall. We are the only white people in the village. They all had spears and red paint. We dealt with them and got a couple of spears from them. When we got back to our hotel, we headed out towards Mount Kenya. It was a very sumptuous place which was owned by a famous movie star—William Holden. It was like an Elizabeth Taylor movie—there were all these natives with turbans on and holding rifles. At night, you had a fireplace in each cabin and they'd come in and light the fire. It was, again, something out of a fantasy land. 54 Going back with the same car, the car was stopping and starting. We had to coast into Nairobi. We lucked out. But that trip was worth a million dollars. We really roughed it. ROH: Did you hunt while you were there? EB: No, that's too expensive. We did it on an economy budget. The other tourists would get on a bus and see a lion off in the distance, but we had them running right alongside of us. That was something. We spent several vacations in Switzerland. We had a close friend from San Salvador whose husband was a hotel manager. He had a chalet in the Swiss Alps near the border with France. We spent a Christmas there. Switzerland is very orderly. They have a lot of rules and regulations, and it's hard to get in, but I said to Hazel I would live there. Then we spent a Christmas in the Spanish Alps. We did Spain while we were in Saudi Arabia. We saw bullfights and where they grew the wine and all that. We went into Russia during the Cold War. It was 1976. The big thing there was a train ride from Moscow to Leningrad overnight. There was supposed to be an elite coach, but there were four bunks—no beds. Hazel and I and Sarah got in the train leaving the station and a middle-aged Russian male came in and said, "Mine," and pointed to one of the bunks. Then he stripped down and went to sleep there in our cabin. I thought that was hilarious. We were an oddity in Russia. We were at the Kremlin looking at Lenin's tomb and they were parading some of their Mongolian soldiers all dressed up. Hazel was standing around and a Russian lieutenant came up to her and said, "I take you." He served as our 55 guide and took us up through this church we wanted to see. Then we had our English speaking guide, an attorney. I said I wanted to give him something and asked if I could give him money. He said, "Absolutely not. They'll put me in jail." But he said he liked my jeans. So Hazel and I left a package on the back seat of the bus with my jeans in it and he picked it up. ROH: Where haven't you been that you might want to go sometime? EB: I think Australia. We were in Thailand and Hong Kong. I admire the Australians. I lost one of my best friends in the battle with the Japanese down there. My dad used to sing from South Pacific. I'd like to go there. ROH: You were very successful in the banking industry. What do you attribute your success to? EB: I think it was doing the right thing, first of all. No monkey business and a perseverance in cultivating human contacts—relationships with your staff so you didn't talk down to them. Like when we went to Nellis Field and a general came out in a flight suit like a normal trainee and I thought, "That's success—getting down in the trenches." Assimilating customs of the people and trying to understand what makes them work. In other words, why are we banking here, what do they want from us, and how do we go about it. I think relationships and how you treat people are prime—also, towing the line. We went where we were told. I attribute that to my wife because she was very flexible. Without her, I may have stayed in New York and not done any of this. The minute I said, "Pakistan," she said, "Okay." There was never any discussion or complaining. I attribute my success to my wife. She was with me in the trying moments. You have to have 56 support. Now that I've been talking to you, I've asked myself, "What if I had stayed in Ogden?" I could very well have been a salesman for Boyle Furniture for the rest of my life. It's hard to picture who was pulling the strings. Hazel always said God was looking over us and I think she's right. I think somebody was directing us through all this that we did. That's my problem now, I've run the mill and I think I have no more bridges to cross as far as advance or travel I'm content to just kind of sit back. Here in St. George there is a difficulty of communication because of where we were and what we did and our thoughts and perceptions. A lot of times, people turn you off; they're not interested. You get the idea that they want to talk about the local scene and the lack of water here in St. George. If our leaders would at least look at the world and look at what makes the world go 'round—and I stress religion—and try to understand civilizations that have lived according to the Quran for thousands of years and overnight you want them to change and you said, "We've got something better than what you have." I don't like isolation. I think we've got to understand what makes the world go around. China, Cuba, trade wars, and now they're undercutting us—so what? They've done the right thing; let's learn from them. What are they doing that we're not doing? What happened to our manufacturing abilities from the '50s and '60s when we were king of the hill? I think a lot of it is political, unfortunately. But I just wonder where we are headed and what our children's future will be. ROH: Do you keep in touch with people from Citibank? 57 EB: Oh yes, I have a lot of friends in Florida who I met in Colombia. I have my ex-boss in San Salvador and New York. He owns a bank in Bulgaria. He's been featured in Fortune magazine because it's the best bank in Europe. Joe Borgatti was my favorite. He was down to earth. But you get other people who get ahead of themselves because of their title or they want to isolate themselves from you and make you a lesser factor in running the bank. I've had some wonderful associations with people above me and I've had some I didn't like. ROH: What do you think about the changes that have happened with Citibank since you left? EB: We started out with the Rockefellers. In fact, Citibank is the oldest bank in New York. Through the years, leaders of the bank came from high society and we had people in there who were bankers by trade and by inheritance and they stayed the line; in other words, they held on to tradition and what we were good at. There was no variance. We had enormous control over our assets by our auditing departments. We held on to tradition under George Moore and Walter Wriston, then John Reed who was a genius but had a failing in personal communication. After Reed, you drop off. He was the last of the Mohicans. Next you get Sandy Weil who brought all of his ideas about insurance and things we didn't normally get into. He wanted to build an empire and we lost control of what we did best. Sandy did a tremendous job of building up assets, but he lost control of the inner workings and delegated too much. Then they made a bad mistake in naming Prince the president. He was an attorney by profession and knew very little about banking. We got off track. There was a law earlier that prohibited 58 banking activities outside of a certain area, like the derivatives and things we got into later. The derivatives were the downfall, they were dealing with assets they had no control over. I think Citi Group will survive because of all the help from the government but it back-fired. The major corporations, who used to be the pillar for the banking community, now have their own in-house bank. A depositor asks, "Will my money be safe with Citibank?" This goes right back to the economy. We don't have jobs and there's no money in circulation. ROH: How did you decide to create an endowment at Weber State? EB: "I have accepted this assignment with immense feelings of inadequacy, humility, and privilege, keenly aware that the man we honor and memorialize here today was, and is, a giant whose character, thought and deeds can never receive can never receive justice by the mere force of human utterance. Dr. Jennings G. Olsen is the only person I have ever known who is unqualifiably deserving of the title genius. One who, in fact, came closer than any of my acquaintances, of being a man for all seasons, as was said of Thomas Moore. Indeed, a virtual superman. I was an eighteen year old freshman just out of high school, anything but passionate about the need for an education. Wet enough behind the ears to have narrowly escaped drowning, my friend and new found mentor Jennings G, on the other hand, a man of twenty-five soon to receive his doctorate in philosophy from UCLA, had even read and absorbed more than most academics do in an entire lifetime. Along with the rest of my fellow students, I promptly found myself astounded by his incredible knowledge and memory, prodigious vocabulary, and his uncanny ability to quote chapter and verse from everything 59 and anything he had ever read. Even more importantly, his power to analyze, synthesize, and contain this ever-growing information within a context amendable to the humblest of intellects. Impeccably dressed in starched white shirts, ties and a sport coat, slacks inevitably pressed to a crease that would cut your hand, his cheery countenance well-scrubbed and glowing with vitality. Jennings was also the quintessence of organization. His lessons on Plato, Socrates, Aristotle, and other greats, such as Augustine, were always carefully outlined on the blackboard and completed with articulate and meticulously exact due. One of his oft-expressed mottos read as follows, 'Organization and schedule are the keys to success.' Nevertheless, his presentations were rarely limited to straight lecture and he made ample provision for student response through carefully inter-related and challenging questions that required us to engage in the unique experience of actually thinking." ROH: Who wrote that? EB: Gordon Allred. This is a eulogy he wrote for the funeral. I'll give you a copy. [See Insert]. There's a picture of him at Weber College in his younger days. Let me tell you, Gordon Allred's father was Thatcher Allred, who was in a department at Weber College who was a dominating factor in stage production. His mother was a poet. He came from a very talented family. I have a book that Gordon wrote about the Japanese Kamikaze pilots. He spent some time over there with a pilot who had survived. The book is spellbinding if you're interested. HB: I don't think you told them that he was born with a handicap. 60 EB: He was born with a club foot and he participated in pole-vaulting. Nobody knew about it unless you were an intimate friend of his. He never divulged that. He had a professional singing voice. He performed in operas and sang on television. People that knew him, like I did from day one, admired his ability to surpass all of his difficulties. But he never, ever complained. I think he was a little bit above the crowd and very intellectually powerful. Perhaps it was overabundant to the average student. He delved into the topic of the origin of life in order to show students that there were two sides to the equation, but he never pushed it. He went into Darwinism and just said, "This is something that people think about it. I'm not telling you what to think." He opened their minds and wanted people to be able to think instead of just being told. From my perspective, Hazel and I had nothing to do with Weber State. Then we went into Ogden one day and saw the campus there and I decided to go take a look. Carol Biddle was the catalyst. I walked in to her office and I said, "I'm Ted Boyle and maybe I have some money to donate." She said, "First thing, I want you to read this book by Sadler." So I went home and read that book from front to back looking for indices of Jennings Olsen. There wasn't a single award. I noticed the lesser degree people were getting awards and I said, "What happened to Jennings Olsen? Why isn't he mentioned somewhere?" That triggered my interest. I went back to Carol and said, "I want to do something for Jennings Olsen." That's where it started. I think Jennings was probably not a sociable person. I think he may have isolated himself in his books and his will to increase 61 his knowledge of religion and the world. It was just his background. He came through hell and high water and he was a person who should have been eulogized at the highest level—with his physical problems and coming from kind of a broken home. I really think that Jennings was so worldly that Weber County wasn't ready for him. He got his doctorate from UCLA and I think he would have been president of the university there. I think he was misplaced and in this community he was misunderstood. He didn't get the recognition he deserved. ROH: You've created that recognition. EB: No, I haven't, and I am so displeased that not one dollar from his staff, his friends, his family—there hasn't been one. I say, "What am I missing?" You would have thought someone, in the total time he taught there, would have said, "He taught me something and I'm going to put ten dollars in." I'm being facetious. ROH: You should get credit for stepping up. EB: It's still not recognizable as something that is popular. I think it's something that's there, but it's not an attention-getter. I really think that Dr. Olsen was in the wrong place at the wrong time. His manner of attacking world religion and making people understand where we all came from. All he wanted was for students to open their minds and think. He wouldn't tell him it was right or wrong. I'm disappointed because I think I tried and there's nothing to show for it. I thought maybe it would catch fire but I think it's going to die a natural death. ROH: It's there and people can find it. We appreciate the fact that you did this because I, for one, wouldn't know anything about Dr. Olsen if not for you. But each person 62 who gives to the university does it in a way that they are passionate about. You never know what's going to happen. EB: Maybe someday it'll be like when they resurrect these ancient scholars. Unfortunately, he didn't produce any work of his own. I have personal letters but I don't know if they should be made public or not. We were so different—he was an intellectual and, as I told you, I barely got passing grades. Maybe opposites attract. ROH: Is there anything you would like to add before we finish? EB: I'm infatuated with Ogden still, though I've left, and I want to know what happened to the Ogden I knew in the 1930s and 1940s. I can imagine it was the railroad departure and the entrance of the supply depot and Hillfield. Maybe it attracted a lesser culture. But it was king of the hill—people from Salt Lake traveled to Ogden to shop. It was a place of honor. As Tom Brokaw said, "The greatest generation," I think the class of 1940 from Ogden High was the class of a generation. I'm not being facetious, but that class had more activity and more people who were going places and doing it with little resources. The final shot is the Ogden Standard Examiner. I felt that in the 1930s, and 1940s, and 1950s, the Standard Examiner got inside of what was happening in Ogden—the people and what they were doing and where they were going. It was a very informative paper about doings. It seems to me that they've gotten off track now. You don't feel like you're a part of it anymore. ROH: Thank you very much for your time.

Issue 38.1 of the Review for Religious, 1979. ; REVIEW FOR RELIGIOUS (ISSN 0034-639X) is edited in collaboration with faculty members of the Department of Theology of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. © 1979 by REVIEW FOR RELIGIOUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $2.00. Subscription U.S.A.: $8.00 a year; $15,00 for two years. Other countries: $9.00 a year, $17.00 for two years. For subscription orders or change of address, write REVIEW FOR RELIGIOUS; P.O. Box 6070; Duluth, Minnesota 55802. Daniel F. X. Meenan, S.J. Robert Williams, S.J. Dolores Greeley, R.S.M. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Associate Editor Questions and Answers Editor Assistant Editor January, 1979 Volume 38 Number 1 Correspondence with the editor and the associate editors, manuscripts and books for review should be sent to REVIEW Fort R~LICIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. Questions for answering should be sent to Joseph F. Gailen, S.J.; Jesuit Community; St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsylvania 19131. "Out of print" issues and articles not re-issued as reprints are available from University Microfilms International; 300 North Zeeb Road; Ann Arbor, Michigan 48106. Review for Religious Volume 38, 1979 Editorial Offices 3601 Lindell Boulevard, Room 428 Saint Louis, Missouri 63108" Daniel F. X. Meenan, S.J. Robert Williams, S.J. Dolores Greeley, R.S.M. Joseph F. Gallen, SJ. Miss Jean Read Editor Associate Editor Associate Editor Questions and Answers Editor Assistant Editor REVIEW FOR RELIGIOUS is published in January, March, May, July, Sep-tember, and November on the fifteenth of the month. It is indexed in the Catholic Periodical and Literature Index and in Book Review Index. A microfilm edition of REVIEW FOR RELIGIOUS is available from University Microfilms International; Ann Arbor, Michigan 48106. Copyright © 1979 by REVIEW FOR RELIGIOUS. Stewardship, Justice and the Religious Purpose in Education William J. Byron, S.J. Father Byron is President'of Scranton Univergity; Scranton, PA 18510. ere are three ideas°ar'ound which I would like toor, ganize this essay. The first two., stewardship and justice, will be relat~ ely brief. The tfiird notion concerns ou~" religious purpose in edu'cation. I holSe to develop it'in~ a way that will make a case for the educ~itional apostolate as'an +xercise of stewardship arid an instrument of justice. Stewardship It has been interesting to obser~ve in the 15as! several°years a renewed' interest in the notion of s~eWardshil5°in the Catholic 'community. We are discove'ring (or rediscoverifig) that"riOt ~0nly is stewardship a simple term, it is also an uncbmplicated~solutioh to significant portions "of some major s~ciai prolSlems. In practice, stewardship is an instrument of social justice. Reflo~ztiOn°ofi'ste~a~dghil~ might begin with the first verse of the Twdfity-fourth Ps~l~a: '"The earth is the Lord's iind"the fulhess thereof." All of material 6reation, as Well as all wealth flowing from it, b~longs to God. Wealth possessed ~r~produced by human persons is owne~ by' God. We own nothing abs0iut~ly; all We have we hold in trust. Thi~ is the ffiith foundation of th6 stewardship perspective. As composites c~f body and soul, we include our intellectual and spiritual resources as part, of the basic endowment which belongs ~to the Lord: Our use of both ~nateri~l and immaterial r~sources is intended to be an exercise of ste,.wafdshio.~ , .~ 4 / Review for Religious, Volume 38, 1979/1 All we have we hold in trust for other~for those who inhabit this planet with us.now, and for those who will live here in the future. Stewardship has inescapable societal obligations. Why do I say all we have is held in trust for others? Why not owned by God and held by me for my personal use? Why the social dimension? Possession of a particular share of created resources may be private, but that private share cannot be used without regard for others. There are two considerations here: one of equity, the other of responsibility. On the equity side I have to ask, "Is my share a fair one relative to the needs and claims of others?" Put another way, does my share represent an unfair gain taken at the expense of others?" The equity issue quite obvi-ously relates more immediately to the possession and use of material re-sources rather than to those that are spiritual and intellectual. It is not necessary for someone to .know less mathematics so that I might know more. My food supply, however, may be held at the expense of someone less fortunate than I. Broadening the equity consideration from the individhal person to a larger group (as, for instance, one's race or nation) one can ask the equity question this way: does my group's share represent an unfair gain taken at the expense of other groups-? The responsibility consideration looks to the future. Are resources being used now in a way that will provide for future generations a secure basis for their existence? Again, this is easier to see with respect to material re-sources. If we depli~e our oil supplies, will they have an alternative source of-energy? If we pollute our lakes and streams, will they have ffater to drink? If we fail to sustain our soil, will they have bread to sustain their lives? What we refer to as "our" resources are also theirs, for they, like us, are sons and daughters of the sole owner, the Lord, who has entrusted his creation to our care and for our use. We are stewards. We own nothing absolutely. All we have we hold in trust. As inhabitants of this earth at this time, we religious educators, like our feilow~ on this planet, have stewardship responsibilities. As members of a religious community, moreover, we possess a tradition, a history, a style, some physical assets and an impressive array of spiritual and intellectual resources. We own none of these absolutely; all of these we hold in trust. We are stewards of this collective religious-community endowment. We face, therefore, considerations of equity and responsibility as we manage our collective endowment. The equity donsideration relates directly to justice and will be discussed in the next part of this article when we have to ask ourselves whether our share of these resources represents an unfair gain taken ai the expense of others. The responsibility consideration looks, as I suggested earlier, to the future. Are we using our resources, particularly our intellec.tual and spir-itual resources, in a way that is likely to enrich the lives of future inhabitants Stewardship, Justice and Purpose in Education of this planet?°The steward is in charge ofla household he does not.own. Is that ho, usehold being maintained by us in a state of apostolic readiness for effective service now and in the future? The story in ,Luke 16:1-8 of the "unjust steward" or "dishonest manager" serqi~s as a reminder that we can miSlase or misapply our heri-tage; we can indeed violate the trust that is ours. Failure to meet our responsibilities as stewards would mean failure to preserve a heritage that the Lord, the dominus, the owner of the householdmay well intend to have available for the service of future generations. To take my own Jesuit household as an example, I would include in my list of the central elements of the heritage that is now ours tb use and to preserve for the future these four: (1) The Spiritual Exercises, (2) development of the intellect, (3) service to the Holy See, and (4) apostolic flexibility. These four elements suggest that the Society of Jesus intends to foster in itself an embodiment of(1) holiness, (2)learning, (3) service to the Church, and (4)availability for necessary service ~an. ywhere in the world. ,~ Further specification of these elements rais'es four disturbing questions and one simple observation. The questions are these: 1. Does the prefer-ence .for poverty which characterizes The Spiritual Exercises also charac-terize the holiness of the Society today? 2. Does the emphasis on learning, present at the origins of the Society, remain an active emphasis in thisstage of the Society's growth and in all stages of the individual Jesuit's growth? 3. Does service to the Church of Christ and to the Vicar of Christ charac-terize our labors now as in the days of our origins? 4. Are we individually and collectively free to move our heritage and our resources in the direction of the greatest need, wherever that may be? The one observation I ~ould want to make in connection with the stewardship of the Jesuit heritage is this: formal education through the operation of schools, although part of the Jesuit tradition, is neither essen-tial to the heritage nor identifiable as an element that characterizes, the origins of the Society of Jesus. Similar reflection~, questions and observations can be directed toward the heritage and "household management" of any other religious commu-nity. " .~ o,~ 7 Justice Justice is symbolized by trays in balance on a scale. We speak of the "scale~ of justice." ~Vhen one tray yields weight to the other and imbalance occurs, the weights have to be adjusted to restore the balance. Imbalance symbolizes injustice; compen.sation makes adjustment (ad-just-ment), '~the achievement of justice, possible. Three years ago it was my privilege to address the New Orleans (Jesu'it) Province Assembly on th~ justice dimension of our apostolates~ In that paper I asked, "is ~our corporate apostolic service compensatory; are we 6 /ReviewforReligious; Volum~e 38, 197911. throwing our weight ~onto .the side of the oppressed?" I went on to say Symbolidally, justice is ~+l~resented by trays in balance on a scale.- The unbaladce of social injustice, where one group's advantage (th 'down tray) is taken at the expense .of another group (the up tray) calls for compensatory action.As a social group, we Jesuits should sh~ft our weight over to the weak stde. We see gaps between r, ch and poor, powerful and powerless, advantaged and disadvantaged. In exercising our min- " istry of justice, by whatever apostolic instruments, we sl~duld, it seems to me. trans- "' late the ideal of the Third Mode of humility into practice by choosing to be with Christ and as Christ---on the short side of all those gaps. Where do we throw our weight? Where do we throw our wealth, our income, our apostolic energy? One of the delegat6s to that assembly was the talented young lawyer-activist Alfred C. Kammer, S.J. In the question peribd following my talk, he expressed his personal view that the Society, as a group, occupier solidly and squarely the down tray in most" of the gap-comparisons that come to mind. In his recent contribution to Studies in the' Spirituality of Jesuitst Fr. Kammer~returns to my question, "Where d6 we throw our weight? Where do we throw our wealth, our income; our apostolic ener-gy?" and addresses it in these words: Th~ activist answers Father Byi'on's question by saying that the Society largely casts ' its weight with the "haves.'"with those who at best "don't care" and at worst are'the oppressors. He sees the institutional and personal weight of the Society lined up with the "haves" in such popular dichotomies as .these: white vs. black white vs. brown male vs. female U.S. vs. Third;World powerful vs. , powerless rich vs. poor . suburban vs. urban well-educated vs. poorly educated And, Fr. Kammer continues, "the,activist concludes that no matter how much Jesuits 'tinker' with their present .institutional commitments to facilitate the entry of some minority composed of the poor or disadvan, taged, th~e,.Society's weight is stii! .cgs.t overwhelmingly on the side of the well-off" (p~p. 10-11). I think Fred Kammer locates us Jesuits correctly. Weigh'ted do~v~ with the advantages of education, nutrition, health care, secure housing and all the other physical things necessary for our work, as well as those things less necessary but useful and convenient, we are on the down. tray, on the side of the well-off. Now_this raises many quegtions. What is the relatedness or relati0nship-between us and those who are less well off, those on the up tray, the disadvantaged. Are we Wher~we are because they are where they are? Has our gain been taken at their expense? With whom do we side when the issue ~" 'Burn-out' Contemporary Dilemma for the Jesuit Social Activist." Vol. X. No. 1, January 1978. Stewardship~ Justice and Purpos~e in Education is ,raised of redressing the balance? Without attempting to answer these difficult questions, I raise another that resurrects the,notion of stewardship. What are we do~ing ._with what we have? Do we manage it responsibly, share its, apply it,to the i,mprovement of life for others now and in the future? The Religious, CommUnity's Purpose in Education Many if,not most of us religious in America are stewarding our resources in an institutional educational environment. Will our stewardship-have anything .significant to contribute to .the promotion of justice? It may well be true that ~tinkering with our institutional arrangements will not shift our weight completely and existentially to the side of the poor and powerless. One need not conclude, however, that we must abandon our advantages. Nor does it follow that the down tray is necessarily the wrong place for' many religious to be. If we de=institutionalized our works, if wee gave away every physical asset we igossess ~nd went to live with the poor, poverty wo(dd be fieither relieved nor ~r~duced. We ar~ ~lo~t,lbcked 'into an adversary rel~ti6h~hip on the side ofth( rich againstth6 po6÷, 0n the side of whites against the blacks, on the side of a@ dominantgroup agaii~st any oppressed minoi'ity. We are in a position to'convert the "versus" linkages into hyphens find to forge connecting links of ~:econciliation between rich and poor, black and white, and other- di~,ided ~roups. A~dmittedly, many if not :most of us, a?e on the down tray. Admittedly, all occupants of the down tray will have to give somethingup if some semblance of balance is to b~.realized, and'most are unwilling to give up anything. And admittedly, the effort tO~'fi'chieve a balance between the trays is uphill and long range. But that is ttie.hatu're of the work we are called to do. Are we'free enough to do l~h~at i,v~b{k well? Central to an~ educational ~ork isthe develop~ment 0f"tiun~a~] potential. Human potential stretches into eternity;~the positive~side toward union with the Creatoi"bf that human p0t.e0[i-hl; the negative side points to the possibil: ity of eterh~i! alienation. , Formai education's inte{ests are coextensive with the entire range of positi~,e p~ssibiliti~s for human development. Recognition of this fact came early in Jesuit historY,. For more th~n four centuries now, we have been choosing formal education as an extr~brdinarily v~luable instrument for our work in the development of hum~.n potential. Many other religious in-sii'tutes have made'the same decision. ,:~ ,,~ ¯ At.this moment in our history, we Jesuits of the United States are faced with a.decline in numbers,'a fairly widespread loss.of nerve, some uneasi-ness ,about the appropriateness of our life-style and our ability, to live harmoniously and work effectively in companionship, and we are also faced with nagging doubts about.the apostolic value of what we are doing in,our schools. Our experience is.not uriique. In addition, we Jesuits have~lSeen challenged to redefifi~ ourselves~.and our mission.in terms of the service of 8 /Review for Religious, Volume 38, 1979/1 faith and the promotion of justice: Can this redefinition and concommitant rededication happen without abandonment:of our commitment.to formal educatiori? I think it can. Our Jesuit purpose in education is a logical extension of our stewardship and justice responsibilities.~And the same is true for many other religious. Formal education's interests are coextensive with the entire range of positive possibilities for human development. That is why religious communities choose formal education for their members, and choose to offer formal education to others. Higher education touches that ra.nge" of positive possibilities in a priv-ileged way. Wisdom is areal possibility at the stage of human development associated with higher education. At this level it is the privilege of educa-tors to group themselves into communities of inquiry which may become or beget wisdom communities,. The religious purpose in higher education is to move the minds and hearts of developing persons. The direction of this movement is Godward. The norm is truth. The outcome, it is to be hoped, is wisdom. And wisdom, we would all agree, is a gift from God. As the religious is a faith-committed person, so religious education is intended to be faith-commjttedactivity. If, as faith directs, everything depends on God, then wisdom would suggest that every'thing must be entrusted to God. If such wisdom is present with us at the beginning of religiously sponsored education, it may well be expected to reside with our students at the end of the edpcati0nal experi-ence. Any religious experience involves a search for God's will. This search, in the vocabulary of spirituality, goes b.y the name of discernment. And discernment, as we all know, is a wisdom characteristic. As any Jesuit knows, the Igna.tian way of discernment cannot be learned, from books. It can only be exp,grienced under the direction of a sensitive gpide. Hence, a special task, a privileged opportunity for Jesuits in higher education is to offer the e,xperience' of The Spiritual Exercises to those in .the learning community who want to grow spiritually. In the context o'f the Exercises, as in the classroom, learning should be directed by a motivator-organizer and assimilated by an active participant in the process. As a classroom educator or spiritual guide, the Jesuit, as an instrument of God's grace, is expected to assist the Spirit in moving the minds and hearts of those who want to grow. -' In the domain of higher education, there are many with the potential for wisdom. That is why Jesuits gather there to work. Their task is not only to teach and search for truth in all its forms, but also to share their founder's special grace with those who want to grow the Ignatian way. The Ignatian way toward wisdom is part of the heritage, the endowment over which every Jesuit exercises a stew~irdship responsibility. His antecedent respon-sibility; of course, is to have internalized the Ignatian way. His educational methods :will; not surprisingly, reflect it. Normally, his desire will be to live and work in companionship with others who are familiar with the Ignatian Stewardship, Justice and Purpose in Education way. And the Jesuit's hope, wherever he works, will be to share this way Or see it shared with others. That is responsible stewardship. It is also part of the Jesuit purpose in education. Parallel purposes, hopes and apostolic approaches characterize the work of other religious who are educators. There is much of a practical nature that (ould be said of education-for-justice efforts now underway in Catholic educational institutions. A lot of experience is accumulating. Rather than listing courses, projects and field experiences of demonstrated value, I would prefer to mention only one program that is designed to assist all educators in addressing the world hunger issue. Atthe 1974 World Food Conference in Rome, Secretary of State Henry Kissinger pledged the cooperation of the United States to work with other nations so that "within a decade no child will go to bed hungry" anywhere in the world. In hopes of facilitating contributions from educational institu-tions toward this goal, Bread for the World Educational Fund launched in 1976 a Decade of Commitment on World Hunger (DCWH). The program is designed for institutions of higher education. It provides conference oppor-tunities for administrators, faculty, campus ministers, career guidance counselors and students to share ways of placing and keeping hunger on the academic agenda. Emphasis is placed on four areas within which colleges ~:an deal with the hunger issue: curriculum, research, campus ministry and career choices made by students ("In the face of the world hunger problem, what are.you going to do with your life?").?~ Som~ of.the best work in justice-education is happening in secondary schools. Again I refrain from listing the specifics. I would, however, like to say a word about the person of the secondary educator. To put it more pr.ecisely, I would like to repeat a great theologian's reflections on the value of the person and importance of the work of the religious who is a high school_teacher. The Jesuit secondary educator is the man John Courtney Murray, de-scribed with admiration and affection as "The Schoolmaster." He spoke of the schoolmaster as the grammarian, the person who is knowledgeable in the elements of his subject, whose knowledge is, in this sense, elementary but certainly not superficial. The schoolmaster is devoted to the communi-cation of these elements as a lifetime work. Being a schoolmaster, said Fr. Murray to a Jesuit audience at Woodstock in 1961, is '~being on the growing edge of things, beca.use the growing edge is youth." "We are supposed to be Jesuit ministers of growth," he added, "'ad profectum animarum." "We are supposed to be men of tomorrow. One of "~The Educational Fund, which can also provide worship aids and high school course-materials on hunger, is a separate corporation closely related to the Christian citi~.ens lobby known simply as Bread for the World (207 East 16th Street, New York City 10003). Membership in Bread for the World (annual dues $10) will keep one informed, by means of a monthly newsletter and background papers, about the hunger issue. "10 / Review for Religious, Volume 38, 1979/1 our earliest undertakings was to become schoolmasters, schoolmen. Doc-trina exacta et solida is first the tradition of the Church; it is also the tradition of reason. We are committed to an intellectual apostolate--a min-istry of and io intelligence." The schoolmaster imparts the skills and guides the maturation process. The more fully the religious schoolmaster or schoolmistress has assimilated the basic elements of his or her religious, heritage, the more valuable is he or she as a role model in the 'midst of the young. The classroom teacher's task is largely one of method and motivation; the object is to move both minds and hearts. Inevitably, the response the teacher stimulates will be a response to himself or herself. This is a privileged relationship. If the sct~oolmaster (or the scholar, for that matter) is a person of justice, a sense of justice will be communicated to the students. If the institution-alized set of arrangements known as a school embodies in its procedures relationships of justice, then those who teach and learn there will, in vary-ing degrees, embody in themselves the principles of justice. The religious schoolmaster has, of course, a life outside the classroom. There are pastoral opportunities and citizenship responsibilities. The apostolic base, the school, can and should.be a place from which the religious reaches out to the Christian and civic communities for the service of faith and promotion.of justice. That outreach will, it might be expected, involve both witness and advocacy roles in 'the cause of justice as an expression of faith. Education for justice is a challenge we religious are capable of meeting. We should have no doubt about that. Whether we will. meet it or not is another matter. But we can, if we choose. The educational outcomes, the results of our efforts to educate for justice, depend on powers beyond our own. There is no reason to believe that the Lord will not raise up men and women of justice in our midst and in our times. I recognize that there is no bne method known now to be the most effective in educating for justice. The argument over method goes back to the Aristotelian notion that the one who does justice will come to under-stand justice; and back as well to Plato's view that the one who first understands justice will then act justly. In this important matter of educat-ing for justice, we Catholic educators have a laboratory system in our American schools and colleges. We can try different methods in different situations and compare results. The findings of our experiments in educa-tion for justice can be shared with other educators in other systems. We can make a difference here. As we do it our way, in the intellectual-educational mode, unjust, ex-pioitative, discriminatory and oppressive situations will remain in our world. But in direct proportion to our success in educating fqr justice, future world situations will have a reduced share of injustice. It is a Chris-tian characteristic not to give up on the future. Stewardship, Justice and Purpose in Education / 11 Father BenWren, a New Orleans Province Jesuit whose scholarly inter-ests include Eastern mysticism, tells me that there is a Chinese saying to0the effect that one who is concerned with planning for a year should plant rice; the person interested in planning for a decade should plant trees. But one who wants to plan for a century will surely want to educate people. There.is a religious purpose in education. That purpose is consistent, for example, with our contemporary Jesuit focus on the service of faith and the specification of that service in the promotion ofjustice. The activist impulse suggested by the word promotion is quite congenial with our purpose and style of education. Through education; we can touch both trays on the scalEs of justice. When we work with the advantaged, we should have the disadvantaged in mind. We can challenge ourselves and all others who occupy the down tray to dedicate ourselves in conscience to making life livable for the poorest of the poor. When we work directly with the e~onom-ically disadvantaged, we can assist them in developing the competencies that can help them move toward a better life. The earliest Jesuit schools were free. But never, so far as I can deter-mine, were Jesuit schools exclusively for the poor or exclusively for the rich. Today, we are with the rich,much more than we are with the poor in our educational work. Who can say that we cannot somehow, somewhere in the decades ahead bring our educational energies into more direct contact with the poor? Who can say that we will not, in the meantime, find new and effective ways of bringing the "haves" with wtiom we work to an accept~ ance of their obligations injustice toward the "have nots"? And who woul~l want to take responsibility for disengaging ourselves from the apostolate that makes either option possible? That last question, in my view, highlights the importance of personal and community life-style for those who work in the educational apostolate. We religious in America are perfectly capable of going soft. We can indeed insulate and isolate ourselves from the condition of the disadvantaged masses. We are capable of-violating our stewardship. If that should happen, justice will not be served and the religious purpose in education will have lost its salt. In The American Mind (Yale, 1950), Henry Steele Commager remarks that for Willa Cather, the past was significant for its moral qualities. Her long literary life was, according to Commager, an elaborate remembrance of things past--the past of the pioneers who had built the West, of the immigrants who had carried with them into the New World their sense of beauty and art, of those earlier spiritual pathfinders, the Franciscans and Jesuits, who had served their fellowmen and their God so selflessly. And all her novels and stories., were animated by a single great theme as they w.ere graced by a single felicitous style, the theme was that of the supremacy of moral and spiritual over material values, the ever recurrent but inexhaustible theme of gaining the whole world and losing one's soul (p. 150). Dealing, as she did, with the frontier as the setting for many of her 12 / Review for Religious, Volume 38, 1979/1 stories, Miss Cather apparently found inspiration in the frontier idea and saw it as a setting for clarification, and dramatization of moral issues. Hence, as Commager points out, the passing of the pioneer generation meant, to Miss Cather, the passing of all the old virtues, "and she was incapable of believing that there could be different virtues in a civilization whose standards were those of the countinghouse, whose habits were predatory, and whose rewards were social and ostentatious rather than spiritual and private" (p. 154). Commager cites a tribute to Nebraska writ-ten by Willa Cather in the early 1920's: We must face the fact that the splendid story of the pioneers is finished and that no new story worthy to take its place has yet begun . The generation now in the driver's seat hates to make anything, wants to live and die in an automobile, scudding past those acres where the old man used to follow the corn rows up and down. They want to buy everything ready-made: clothes, food., education, music, pleasure; Will the third generation--the full-blooded joyous ones just coming over the hill--be fooled? Will it believe that to live easily is to live happily.'? (p. 154). Two generations have passed since those words were written. Religious at work in Nebraska and elsewhere in America are prepared to admit that many of us in many different driver's seats have been fooled. Regrettably, some of us, by witness and word, have foolishly encouraged others to believe that to live easily is to live happily. The "new story" thatoWilla Cather was looking for in Nebraska,can be written anywhere in America by contemporary religious educators, if they choose to. I suspect that "the full-blooded joyous ones just coming over the hill" are not now being fooled; they recognize that if we want to live happily, we will want to do what we can to make life livable for the poorest of the poor. Schools alone cannot do it and they certainly cannot do it right away. But without the schools, it will not be done at all:. Discipleship and Loneliness: A Marcan Meditation Michael T. Winstanley, S.D.B. Father Winstanley lectures in New Testament Studies at Ushaw College, the Senior Seminary for the Northern Dioceses of Eng_l, and. He lives in the Salesian community attached to Ushaw College; Durham DH7 9RH; England. His last article, "'Jesus, Poverty and the Kingdom," appeared in the July, 1977 issue. Your vow to remain unmarried for the sake of God's kingdom will draw you into the loneliness of the cross of Jesus and reveal the basic loneliness of every man.1 In his,book The Calvary Christ Gerald O'Collins writes: "Too often a cloud of stale words covers Calvary. Theologians and exegetes can use a language remote from anything we feel. Conventional-religious art asks for our conventional reaction. Tendencies .towards evasion in all of us allow this art to continue and the dull language to grind on. We accept the old fo.rmulas, the familiar crucifixes and the ponderous pronouncements of scholars with a mixture of loyalty and mystification. We need to find and fashi6n ways of reflecting on the crucifixion which can let it speak to us again with. new power.'' How far this statement mirrors our feelings and experience, each indi-viduai must judge. I should like to suggest that one way of reflecting on the crucifixion which can indeed let it speak to us again with new power is to tRulefor a New Brother (London; Darton, Longman & Todd, 1973), p. 16. 2G. O'Collins, The Calvary Christ (London, SCM, 1977), p. ix. 13 14 / Review for Religious, Volume 38,~ 1979/1 take one evangelist's presentation of the passion of Jesus, to meditate on it, and to allow its impact to challenge our lives. For each of the evangelists narrates the story in his own way, with his own particular emphases, highlighting different aspects of the drama, f~cusing different facets of the person of Jesus,.communicating his own theological vision and understand-ing of the significance of the event. Unfortunately, the originality of each approach is often blurred, and the sharpness blunted by the comfortably generalized picture which most of us have. In this article I shall concentrate on one of the motifs which dominates the passion according to Mark, namely the loneliness of Jesus.3 It is this which constitutes his greatest suffering, far more than any physical pain. In fact, Mark, as indeed the other three evangelists, evinces little interest in the physical torments of the Master, laying little stress upon them. Mark's Gospel has been called a passion narrative with a long introduction. This reminds us to view the passion within the framework of the whole Gospel; consequently, in our consideration of some of the elements of the narrative, it will be necessary to refer back to earlier sections of the Gospel. The earliest passion narratives probably began with the arrest scene. "Suddenly, while he was still speaking, Judas, one of the twelve, appeared, and with him was a crowd armed with swords and ~cudgels; sent by the chief priests, lawyers and elders." The man responsi.ble .for the success of the arrest is not one of those whose constant opposition had dogged Jesus' tracks, but "one of the twelve," one of his friends. Our minds flash back to an earlier scene in which Jesus "then went up into the hill country and called the men he wanted: and they went and joined him. He appointed twelve to be with him, to be sent out to proclaim the gospel, with a commis-sion to drive out devils. So he appointed the twelve .-." (3,13-16). Discipleship is primarily a personal call to the intimacy of friendship, a being "singled out" in order to "be with." It is one of these chosen ones who had shared his fellowship who is the traitor; and the sign of his treach, ery is the normal sign of respect and friendship: "When he reached the spot, he stepped forward at once and said to Jesus, 'Rabbi,' and kissed him. Then they seized him and held him fast." The verb Mark uses here means a particularly ~iffectionate kiss, a firm embrace. After a futile act of token resist~ince which served only to emphasize Jesus' defenselessness, "they deserted him and fled, every one of them," including the~youthful follower who narrowly evaded capture. , Mark recounts this Scene with a laconic matter-of-factness that is chill-ingly disconcerting. Earlier that evening, as they walked together from the supper room to the garden, Jesus had predicted their flight: "You will all fall from .your faith; for it stands written: 'I will strike the shepherd down and the sheep will be scattered.'" And Peter, not untypically, had insisted that he would die even, rather than disown Jesus. "And they all said the same" 3cf. Hendrickx, The Passian Narratives (Manila, East Asian Pastoral Institute, 1977). Discipleship and Loneliness: A Marcan Meditation / 15 (14, 26-31). Yet they were not Slow to seek their own safety and leave Jesus to face his fate alone. This flight and abandonment, the memory of which haunted the early Christians, was in fact the culmination of that failure on the part of the disciples both to understand and to accept the messiahship of Jesus which Mark traces throughout this Gospel, especially after Caesarea Philippi in Chapter Eight. On that occasion, in answer to Jesus' questioning concerning people's opinions about him~ and his further probing as to the views of the disciples, Peter, as their spokesman, professed Jesus' messiahship. Jesus responded by speaking openly about his passion for the first time, which provoked a bewildered attempt to dissuade him. At this time Jesus rebuked Peter in ~strong terms for his thinking as men think rather than as God thinks, and proceeded to outline the nature of discipleship: "~nyone who wishes to be a follower of mine must leave self behind, he must take up his cross and come with me" (8,34). A little later in the narrative, as they journeyed through Galilee, Jesus again spoke of his passion, "but they did not understand what he said and were afraid to ask" (9,32). And on their way they argued about seniority and importance and greatness. Jesus predicted his passion for the third, time on the road going up to Jerusalem in terms which were unmistakably clear. The failure of the disciples to understand is illustrated by the next incident, in which the two sons of Zebedee made a bid for the top jobs in the Kingdom. The rest were naturally indignant about this, a row broke, out, and Jesus, in patient frustra-tion, attempted to open their minds to the nature of his messiahship and of his kingdom, and to the real meaning of discipleship in terms of service (10,44-45). It is this inability or unwillingness to grasp and to accept what messiah-ship meant for Jesus when this proved to be different from what the twelve were expecting and hopiag for; this inability or unwillingness to embrace in vision and in lifestyle the kind of discipleship such a messiah demanded, which expressed itself so decisively in their garden choice not to be "with him," to care for their own safety (8,35), to forsake him and flee. The next scene in the passion drama, comprises Jesus' trial before the Sanhedrin and the denials of Peter; the~e two incidents are closely inter-locked in Mark's account. '~Then they led Jesus away to the High Priest's. house, where the chief priests, elders and doctors of the law were all assembling." Already Mark has clearly designated the Jewish leaders as the ones responsible for Jesus' arrest (14,43), and he indicates each section that made up the San.hedrin, the supreme religious and legislative body. For Mark, these are his real enemies. From the early stages of the public ¯ ministry they have consistently opposed him. In Chapter Two, when the paralytic is brought to Jesus, the doctors of the law consider his talk about 16 / Review for Religious, Volume 38, 1979/1 forgiving sins quite blasphemous, and Jesus vainly attempts to open their eyes as he cures the poor man. A little while la.ter, after the call of Levi, when Jesus is at table with tax-gatherers and sinners, the Pharisees com-plain~ to his disciples about the types he"mixes with; Jesus, on hearing this, retorts, not without a touch of irony: "It is not the healthy who need a doctor, but the sick; I did not come to invite virtuous people, but sinners" (2,17). Mark now records the Pharisees' criticism of the disciples for plucking corn on the Sabbath, a complaint which stung Jesus to challenge their basic tenets in enunciating the principle that people mattered more than sabbath regulations. This incident is followed by an episode which underlines the mounting hostility, the failure of Jesus to win acceptance of the religious ~lite. It is a sabbath and Jesus goes to the synagogue, where there is a man with a withered arm. "And they were watching to see whether Jesus would cure him on the sabbath, so that they could bring a charge against him." Aware of their malicious intentions, Jesus tries to draw them, to make them aware of the perversion of religion, the distortion of the image of God, that adherence to legalistic casuistry entailed. He encountered an obstinate and ominous silence, saddening and frustrating. "But the Pharisees, on leaving the synagogue, began plotting against him with the partisans of Herod to see how they could make away with hirh." Thereafter Jesus is obliged to live and to work under the shadow of this threat. The rift widens as the ministry continues, and eventually, as the conflict approaches its climax, Jesus takes the game into their own court, openly challenging them by expelling the money-lenders and merchants from the temple .precincts. On hearing of this, the chief priests and doctors of the Law "sought some means of making away with him, for they were afraid of him, because the whole crowd was spellbound by his teaching" (11,18). Not long afterwards Jesus spoke that indictment-parable of the wicked husbandmen. The inevitable result was that -they began to look for a way to arrest him, for they saw that the parable was aimed at them; but they were afraid of the people, so they left him alone and went away" (12,12). As that fateful final week progresses we hear of the attempts by the Phari-sees and Herod's party to entrap him in regard to the Caesar tribute (12,13), and by the Sadducees in regard to the resurrection (12,18-27); and we hear Jesus word-lash the doctors of the Law (12,38-40). And so, finally, as the Passover feast approaches, "the chief priests and doctors of the Law were trying to devise some cunning plan to seize him and put him to death" (14,1). Now these men have Jesus in their power at last. From the commence-ment of the so-called trial or enquiry, their intentions are firm and limpid; with cynical singlemindedness "they sought testimony against Jesus to put .him to death" (14,.56). Mark paints the scene in a few, bold, vivid strokes: the balking incompetence of the false witnesses; the silent, dignified, isolated figure of Jesus; his foes bent unanimously on his destruction. Discipleship and Loneliness: A Marcan Meditation Swiftly the evangelist brings the matter to a head, as the high priest asks Jesus whether he is in fact the Christ. At Jesus' open affirmation, the high priest, with an elaborate dlsplay of passionate horror, accuses him of blas-phemy; and the gathering ends as planned: "they all condemned him as deserving death' '--again Mark emphasizes the unanimity of the opposition, and the utter aloneness of Jesus. Whilst, in an atmosphe.re of frenzied hate and delighted success, Jesus is beaten and mockbd and humiliated, Mark shifts our attention to the courtyard where Peter stands by the fire warming himself in the chill night air. We are familiar with the painful description of Peter's triple denial of the Master. Mark skiifully orders them in a crescendo pattern so that the third denial is the most intense, accompanied by curses and a solemn oath. Some scholars suggest that Peter, still under fire in spite of his first two denials, resorts to the strongest possible manner of dissociating himself from Jesus by actually cursing him; this is the force to be given to that staggering disavowal: "I do not know this man you speak of"--an even more emphatic restatement of his earlier rejection of Jesus' messianic way at Caesarea Philippi. Peter, singled out to be with him, decisively opts in public not to be with him. Mark heightens the effect of this by juxtaposing the incident with the trial .scene: Jesus, true to himself and his mission, affirms what he cannot deny, his messiahship; and he is rejected by the religious leaders of his own people and by his closest follower. Alone and in chains, he is led away and handed over to pagan power (15,1). The rejection and isolation of Jesus is further accentuated in the subse-quent scene when the ordinary people shout for his death. The fickleness of crowds, the fragility of public opinion, is a commonly recognized phe-nomenon. From the statements of the Pharisees cited earlier, it would seem that Jesus continued to enjoy a considerable amount of popularity with the masses. Yet their acclaim was always suspect. Quite early in the Gospel, Mark describes the wave of enthusiasm and excitement sparked by Jesus' miracles and teaching; the people flocked to him with their sick, and hung on his words. But their response went little deeper. For the most part, they misunderstood the nature of his kingdom, the,genre of his peculiar messia-nism. They were not won to faith; they were prone to disappointment and disillusionment, with the resentful antagonism that this engenders. Now, when Pilate in a desperate effort to release him, offered the mob the option of choosing "Jesus Barabbas," as he was probably called, a freedom fighter convicted of murder, or Jesus of Nazareth, the crowd, incited by the chief priests, clamored for the insurrectionist, and screamed for Jesus to be committed to the hideous torture-death of crucifixion. We should not allow our familiarity with the story to dull our sensitivity to the poignant pain of that scene, the dreadful irony as the nation whose whole history pointed to this moment, the nation chosen out of all peoples on the face of the earth to be God's own people (Dt 7,6ff.), disowned their 11~ / Review for Religious, Volume 38, 1979/1 Emmanuel. Jesus stands there in the open, alone, the impassioned cries of the people that was his people ringing in his ears, as they chant his rejection. His bitter desolation is intensified by a sense of injustice. Even Pilate was convinced of his innocence: "Why, what harm has he done?" Thus he is abandoned tothe Roman soldiery. In his economic description of the crucifixion and death of Jesus, Mark emphasizes the solitude of Jesus by mentioning details which, because of our acquaintance with the versions of Luke and John, we are apt to over-look. After the passers-by had hurled abuse at him and mocked him in his helpless anguish, and the lawyers had jested and gibed, "even those who were crucified with him taunted him" (15,32). At the end the robbers, too, renounce his companionship; Jesus does not belong even with his fellow-sufferers. Similarly, it is only after the death of Jesus that mention is made of the women who had followed him from Galilee, and who "were watching from a distance" (15,40). At the foot of the cross there is no mother, no beloved disciple; Jesus died utterly alone. The searing anguish of his pain and loneliness arid failure is focused and captured in the loud cry from the cross: "My God, my God, why hast thou forsaken me?" But he died "without a word or a wink from God to reassure him that, whatever the gawking crowd might think, he knew that Jesus was not only innocent, but valid where it mattered.''4 Jesus' sense of total rejection by men is compounded and intensified by his feeling abandoned by the Father,.by his experience of estrangement and alienation that be-longs to our sinfulness. The psalm that Jesus is citing is a psalm of uncon-ditional trust in God's love and ultimate vindication. The last words of Jesus are a radical expresSion of his loneliness, and a "radical expression of a devotion to God which endures in every adverse experience--a devotion which continues to claim God as 'my' God and will not let him go although he can be experienced only as the absent One who has'forsaken the peti-tioner.''~ It is this surrender in love and trust that is our window into the mystery of his personality, for it is the human expression of what.we have come to call divine sonship; it is this surrender in the brokenness of death which, like the buried grain, is the source of our life.6 It is, I believe, true that Mark's way of presenting the passion of Jesus can allow it to "speak to us again with new power," speak to us with hope and with challenge in the center of our experience. All of us know at first hand the meaning of loneliness. I still vividly remember my feelings of desolate helplessness on the occasion of my first day at school as mother walked out of the playground beyond the iron fence. Or years later, when, having spent three years in enclosed quasi-monastic surroundings, I went to sit my finals in London, sporting a large 4L. E. Keck, A Future for the Historical Jesus (London, SCM, 1972), p. 229. ~E. Schweizer, The Good News according to Mark (London, SPCK, 1971), p. 353. ncf. my article "Trust--the Life-Attitude of Jesus" in Doctrine and Life, Nov. "76, pp. 803 ft. Discipleship and Loneliness: A Marcan Meditation Roman collar at twenty-one; everything and everyone seemed to be telling me that I did not belong~°I recall also the numbing sense'of lostness that came over me as' the train hissed noisily to a halt in Wigan station the evening 'my father died. Loneliness has many forms: the jarring sadness of bereavement, the corrosive listlessness of loss and separation, the anguished alienation and shame.of guilt and sin, thedisappointment of failure, the isolation of intense physigal suffering or imprisonment; the d(structive discouragement and paralysis of non-acceptance and rejection, the pain of misunderstanding and estrangement, the gnawing emptiness of unfulfilled longing for intimacy and genuine cbmpanionship, the absence of~God. Loneliness is thic.kly woven into the fabric of our lives, it.is a facet of our human poverty, our poverty of being. But Mark assures us that it is an aspect of being human that Jesus-fully shared throughout his ministry and especially in hi~ final hours. Most of us are anxious to avoid pain, physical pain; our medical and pharmaceutical experts have mercifully developed many varieties of anal-gesic. Most of us, likewise, sedulously attempt to avoid the pain of loneli-ness; and our society has developed a wide range of would-be anaesthetics--from discos to little dog~--to soften the abrasive harshness of our experience. I, for one, am very grateful for the refuge and comfort afforded by the telephone! And yet I wonder whether Mark is challenging us as disciples of Jesus to Cope with our loneliness m. ore creatively. Whilst recognizing with thanks the extent to which he made the experience of loneliness his own, perhaps we are reluctant to recognize that he did what most of us, most of the time, seek to .shun. In spite of gripping fear and instinctive repugnance, he did not run away from it; and his steadfastness transformed it into a life-giving element of redemption. Perhaps it is here that Mark is speaking to us again with new power; perhaps the challenge for disciples of Jesus consists in transforming the pain of loneliness into a source of personal growth and of life for others. It is very important that instead of taking one of the numerous escape roads open to us, we learn to come to terms with our loneliness and listen to our own feelings and struggles, our aspirations and questions, and live themacceptingly. It is here in the unique my.stery'of our personal selfhood, in the depths of our being, that we must have the courage to allow God to find us. It is here that his call is to be heard: "Do not be afraid, for I am with you . " So often God seems absent for the simple reason that we are fearfully evading his loving presence. Loneliness is paradoxically a poten-tial source of enrichment, for it can teach us the meaning of poverty of spirit, which opens us to the gift of God's kingly rule through the Spirit poured into our hearts, that surrender in loving and trusting obedience which is the hallmark of the Master.7 rI'his is developed by Henri J. M. Nouwen, Reaching Out (London, Collins, 1976), pp. 25-101. 90 / Review for Religious, Volume 38, 1979/1 In learning to come to terms with our loneliness, we may learn like Jesus, to love more genuinely, more compassionately. Our going out to others will be legs oriented to answering our own needs for companionship and fulfillment, and will become an expression of authentic service which can liberate and heal and enliven. At Caesarea Philippi, Jesus asked Peter and the other eleven: ~' And you, who do you say I am?" He reiterates this question to each Christian daily. Peter was able to acknowledge J~esus as Messiah, but his response was inadequate, it did not involve a willingness to follow in his way; he jibbed at the implications of discipleship. Loneliness, failure, misunderstanding, rejection are always painful, very painful, and are a constant in our human experience; a constant, however, shot through with hope because of the paschal mystery of Christ. Our answer as disciples to the challenging ques-tion of Jesus must be expressed in our willingness to take up this cross and go "with him." A Lamb Looks Through the Fence (Where the grass appears to be greener) The grass is greener on the other side: At least, it seems that way. Shepherd, give me a heart content To praise, to server to stay. This is the pasture of Your choice, And lessons here await: Calm the longings of my heart And bid the storms abate. For fences also keep us safe, Hedged in with loving care, Provided for and protected from The lion and the bear. Teach me to trust--this humble prayer Removes the restless yen: Some day we'll see from a higher view How green our side has been. Vi~la Jacobson Berg 5 Roosevelt Ave. Malverne, NY 11565 Reflections of a Bishop on Religious Communities Leonard J. Crowley Leonard J. Crowley, Titular Bishop of Mons in Numedia, is Auxiliary Bishop of Montreal. He is Director Of the Office for English Language Affairs in the archdiocese; 2000 Sherbrooke St. West; Montreal, Que. H3H IG4; Canada. n the very fitting context of the Feast of Pentecost last year, two Roman Congregations (The Congregation for Bishops and the Congregation for Religious and for Secular Institutes) promulgated a very significant docu-ment on Directives for the Mutual Relations Between Bishops and Reli-gious in the Church. The statement is significant, for its very existence admits that there is room for growth in understanding between the episcopal office and religious communities. For far too long within the Church's often turbulent history there has been too little fruitful communication between the overseers of the faith and those specialists who have a particular and time-honored gift to share with the faithful. Th~ warning of John Cassian to his monks in the fourth century seems, even today, to express a deep-seated mistrust: "The two groups you must avoid at all times are women and the bishops." The Diocesan/Religious Rivalry This basic antipathy often shows itself as well in the ranks of those from whom the residential bishop is normally chosen in North America--the diocesan clergy. What some may naively call a healthy rivalry between religious and diocesan groups is often~ at root, a basic distrust of one another's real motives and abilities in the exercise of the apostolate. 21 22 / Review for Religious, Volume 38, 1979/1 This recent document addresses itself directly to this sorry condition where it exhorts that "efforts should be made to renew the bonds of fratero nity and cooperation between the diocesan clergy and communities of religious." It even suggests the context of "simple and informal" gather-ings "which serve to increase mutual trust, apostolic solidarity, and fra-ternal harmony" (37). The duty for seeing to it that such fraternal gattierings take place and grow in significance and depth is placed squarely, as it should be, on the shoulders of the bishop. Furthermore, it is the duty of the bishop to so blend the services of diocesan and religious groups that each recognize members of outstanding talent and together support their promotion to positions of service commensurate with their capabilities; for "the bishop should . . . exhort the diocesan priests to recognize gratefully the fruitful contribution made by religious to their Church and to approve willingly their nomination to positions of greater responsibility which are consbnant with their vocation and competency" (55). In basic fact, if we truly are to witness to the mystery of the Lord Jesus in our midst, then there should be no rivalry but only harmony in the service we render. The bishop and his diocesan assistants should rejoice in the presence of specialists who bring a particular talent to minister ina certain area to the People of God. In such a context, "bishops, along with their clergy, should be convinced advo-cates of the consecrated life, defenders of religious communities, promoters of vocations, firm guardians of the specific character of each religious family both in the spiritual and in ihe apostolic field" (28). As a matter of fact, it is the bishop's "specific office to defend consecrated life, to foster and animate the fidelity and authenticity of religious and .~o, help them become part of the communion and of the evangelizing action of his church, acc.ording to their distinctive nature" (52). ~ Difficulties of Identification But herein lies the crux of the problem. Many a bishop would be hard pressed to identify the "distinctive nature" of the religious groups en-trusted to his watchful overseeing. In many instances there seems to have ¯ been a loss of clear identity on the part of religious communities. The bishop i~ fully aware, in most instances, that "the very nature of apostolic action requires that [he] give precedence to interior recollection and to the life of prayer;" but he is also frustrated by the realization that some religious apparently have not taken to heart the realization that they must, "in conformity with their distinctive nature, renew themselves in depth and be assiduous in prayer" (23a). What a bishop must be seeking from religious who reside in or enter his diocese is a specific dedication and consecration to a form of spirituality and to an apostolic witness that is as clear and as vital as it was when the Ruleo that embodies that life was first written. The bishop must be concerned with the future of his flock; but he wants that future founded solidly in the values that have come out of the past. Therefore he must be in search of"religious Reflections of a Bishop on Religious Communities [who], even while showing a particular spirit of enterprise and foresight for the future, [are] intensely loyal to the intention and spirit of their insti-tute." (34). However, the simple fact appears to be that many religious groups have maintained a loyalty to their institute but have lost sight of both its intention and its spirit. The Second, Vatican Council has urged. The Adaptation and Renewal of Religious Life to begin with a sincere return to the spirit and the mind of the Founder and from that unique font to build anew a personal and communal zeal for the spread of the Gospel, in all its richness. It is obvious that many, if not all, religious communities have adapted themselves, their customs, their habits, to the contemporary condition--not without a great deal of soul-searching, painful compromise, and interminable meetings. But adaptation was the easier half of the challenge and directive laid down by Perfectae Caritatis. How many communities have gone on to embrace a radical renewal of their original spirit? For it is in the light of that question that one can honestly ask about the future relevance of religious life. Ignorance of Specific Spirit In many instances, individual religious find it all but impossible to dis-tinguish the uniqueness of their charism from that of other religious commu-nities. Beyond a loyal chauvinism for their own institute, many admit that their vision, their mission, their methodology is essentially the same as evi~ryone else's. The historical reasons that called: the original foundation into existence often are gone now, the needs alleviated, the witness fulfi!led, the expectations satisfied. The more specific the historical reason for the foundation, the more difficult becomes the task of pinpointing its relevance now in the latter part of the twentieth century. This quandary has caused much frustration on the part of dedicated and deeply concerned men and women who recognize the values of their traditions, see a need for apostolic zeal within the mission of the Church, but find it difficult to wed the two into an effective and realistic union within the contemporary con-text. What has happened in the minds of many young religious is to say, "Forget the past. Deal with the present and prepare for the future." But such an outlook definitely isolates one frbmthe ~rich traditions that give reason for the continuing existence of the particular institute. It truly ap-pears that too many religious today are ignorant of the spirit that enkindled the foundation of their community. They may know its historical back-ground; but they have done little to identify with .the charismatic zeal that gives them a uniqueness and an individuality so necessary in building up the full experience that is Church. For there appears today to be little difference between one religious community and another except in terms of an accident of history or geography. Beyond the clear distinctions offered by the stric~tly contemplative and monastic communities, religious orders and societies seem to have Ihid aside those distinctions that called them into 24 / Review for Religious, Volume 38, 1979/1 existence. Many individuals apparently responded to a vocational urging as personified in a particular individual: a teacher, a pastor, a chaplain, a family friend. The specific community to which that individual belonged meant little, except that it was the obvious context within which the indi-vidual was to pursue his vocation if he intended to follow the lead of his childhood hero. Thus many young men have gone in pursuit of the priest-hood, not as a diocesan priest or as a member of a religious community, but as a priest like Father Racine, or Father Joe, or Father O'Brien. Many young ladies simply continued their religious quest in the same context as the academy or the convent school to which they were sent by parents desirous of the best education possible for their offspring and knowing that the "good sisters" would provide just that. Symbol of Identity Of course, as the individual comes to identify with the community to which he has gone, to learn of its traditions and history during his years of postulancy and novitiate, he doubtless grows in love for and identification with the order or the congregation. That identity used to be symbolized .very powerfully in the reception of the religious habit. More than anything else, the habit had been the external symbol of an internal commitment. For many communities of religious women, the bishop was called upon to participate in this very important step in identification with the spirit of the Founder and the vision of the order. But, for many communities today, the habit stands as a symbol of the past. And the search for a clear, contempo-rary sign of identification whereby new members might feel a sense of oneness with the community has been a very frustrating one. Yet, in the beginning, it was not the habit that gave identity; it was the spirit and zeal of the Founder, as these drives inspired the community, giving a clear sense of purpose and single-mindedness to all who embraced the Holy Rule. It is that spirit which must be renewed in religious communities today if the symbols of religious life are to have any role to fulfill within the Church. The Problem of Stability Because many religious communities have been established for the ministry of the Universal Church and not for the local church alone, many within a diocese, often the bishop himself, tend to resent the fluidity of a religious community's commitment to a particular apostolic endeavor. For such persons, whose commitment to the local church is total, there is a very deep-seated hesitancy to entrust the fulfillment of a ministry to a group whose commitment often seems to be as long as its superior's vision is far-reaching. Such an anxiety seems natural and even fortified by the gospel parable about the hireling and the good shepherd. However, what many, whose commitment to the local church is so intense, fail to recognize or to acknowledge is that the purpose of religious exemption is "so that institutes Reflections of a Bishop on Religious Communities carl express their identity more adequately and devote themselves~to ,the common good with special generosity and on a wider scale" (22). If all who work together within the diocesan community have a proper appreciation of the exempt status as "a certain expression of that pastoral concern which unites them intimately with the Roman Pontiff for the universal care of all people," such an awareness "will promote greatly increased apostolic' ini-tiative and missionary zeal in every particular church" (22). ' Of course, every religious community that comes to ~erve the local church, even if it does beloia~ to an institute of pontifical right, "should feel themselves truly a part of the diocesan family" (18b). Therefore their com-mitment should be as deep find their solicitude as pervasive as every other apostolic witness within thediocese. However, in those situations where an institution finds itself "unable to carry on a given undertaking, its superiors should, in good time andwith~confidence; make known the factors hinder-ing its continuance at least in its actual form, especially if this lack is due to personnel. For~his part, ti~e local ordinary should consider sympatheti-cally the re~luest to withdraw from the undertaking and in common accord with the superiors seek a suitable solu'tion" (47). in other words, every local Church must always see itself as a vital organ of the universal People of God under the guidance of the Holy F~ther. None of us can afford to allow our apostolic vision to become so myopic as to blind us to the needs beyond our own backyard. Bishops~ especially, must realize that the zealous service of religious in his pastoral domain is always carried on'with a sense-of ministry to the Universal Church. Such a presence, then, is a blessing as it broadens the horizons of our apostolic perspective and helps us to appreciate more deeply the total concern of the Father for all his children. Thus as religious come and go within a diocese, neither the ordinary nor his diocesan assistants should resent their fluidity but shoiald see, in their willingriess to move as the Spirit calls them, a vivid reminder that we all are a pilgrim people on the move to the home that we can ohly begin to build toward in this world. The Church is larger and more loving than any of us. We must always st.rive to be of humble service to her needs and to free those who feel the ardent call to another vineyard, to another manifestation of the Spirit's solicitude in the midst of the people of God. Future Expectations Religious ~ommunities are ~:alled today to "devote themselves with full awareness and zeal to the task 0f incarnating and manife.sting in the diocese the specific witness and the genuine mission of their institute" (22). This is the value and the service that the bishops, are going to be searching for in the future, all the more so ,as they realize quite clearly that they "are entrusted with the duty of caring for religious charisms . [For] in this way;" by fostering religious life and protecting it in conformity with its own Review for Religious, Volume 38,~!~979/1 definite characteristics, bishops fulfill a real. pastoral duty" (9c). Thus the bi~hopJs going to be in search of and solicitous for those communities that. are responding in the modem day to the needs of the Church after the spirit and .with the zeal of their founders. Quite obviously, then, "religious supe-i- iors have a grave duty, their foremost responsibility in fact, to assure'the fidelity of the members to the charism of the Founder, by fostering :the renewal prescribed by the Council and required by the.times" (14c). The future of religious life will lie in the oab!ljty that each religious community has to move away from the mentali~ty of being an embattled camp; of~asse~ting, by quality of performanceoand depth of, solicitude, the recognition that "every institute exists.for the Church and must enrich her with its.~distinctive characteristics, according~to a particular spirit,and a specific mission" (14b). Eacho!n,stitute-is a shepherd, not a hireling-~.,~but only, ifoit speaks with the voice of its Founder who echoes the voice of the Good Shepherd. "The very charism of the founders appears a_s "an experi-ence of the Spirit' transmitted to their ,disciples to be lived, safeguarded, deepened and constantly developed by them, in harm~gny with the Body of Christ, continually in the process oLgrowth" (11). o. The future of the religious life de, pends, then, on a renewal that will be as much new as it will be re-. Besides a deep appreciation of the~historical origin and vision of one's community, each one,must se, ek innovative and creative ways w~ith which to bringthe wisdom an~t°~technology of contempo-rary society to bear upon the timeless values articulated, by the Lord Jesus and specifi.cally~ pursued within a particular religious context. The more clearly and more wholesomely we can make those value~"'li.~,e in our own day, the more relevant and essential becohaes the role we intend to.fulfillS' That is one reason why the renewal of the religio~us life remains ~such a crucial issue. However, that renewal is feasible only if each in~stitiate ,and every member is clearly aware that"it is necessary to preserve the identity of each institute so securely, that the danger of an ill-defined situation be avoide.d, le§t0religi,ous, failing to give .due consideration to the .particular mode of action proper to their character, become part of the ]if~"of the Ch.urch.in~a vague and ambiguous way" (11). ~_ Personal Reflection' As a bishop, I have been renewed by this document from the two ¯ Congregations, with a sense of the very serious responsibility that I have for the religious communities who minister to the people .I w.atgh o.ver.~I have always hoped that the religious who come into our midst would bring their special gifts and talents to' bea~- however or wherever thei.r apostolic pre~s-ence took them. Now I realize more clearlyothat, together wit.h my brother bishops, !' have a duty to help.directly and distinctly the religious commu~ nities in our midst to remain true to their founders' ideals and to fulfill ~their, specific mission in th.e w_ay that they alone °can do. In other words, 9s bishop, it is my duty to see to it that the apostolic commitment of each ~ ~ ~ ., ~ Refie~ctions.-bf a Bishop on Religigus Communities / 27 community is in keeping with and true to the spirit of their Rule. I must be available to help each religious entrusted to my pastoral care--and that includes every one in the diocese where I ministeruto be true to the specific charism of his or her community. It is my deep hope and confident prayer that religious, for their part, will serve each diocese in which they labor, not as general practitioners of gospel values (nor will: they accept ministries which would expect such an approach), but rather will share the fruits of their own foundations with the whole people of God in the particular and unique way that they are able. Admittedly such an approach demands a restructuring on the part of young and old alike. But that revamping is essential to the future flowering of the religious life and the future fulfillment of the Church. Unity Through Diversity In conclusion, the renewal of every religious community is eventually going to bring each congregation to the realization that we are all struggling toward the day when Jesus will be "'all in all," where there will be no distinct communities because the vision of every founder will finally be focused together in~ the one reality of the Lord Jesus. And there will be'no more religious communities because there will be only one religious Com-munity in the City of Goti; there will be, in the-~0rds of St.'Aug~astine, "one Christ loving himself." Yet, as we move toward that day of fulfillment, we musl move in the paradoxical fashion of human naturemfor~we move toward unity through .diversity. It is that great diversity of religious ingight and,~xp~erience which must be shared.with the Christian Community'in order that its unity might be achieved mor~ effectively and all-inclusively. In order to accomplish that objective; y,oung religious must take gr~at pride in the"tradition to which they ~ commit themselves, a pride that will make them zealous sharers, with all'God's people, of:the girls entrusted by the Spirit to their care. For ,those girls shall be, preserved only if they are generously commu-nicated to and'for the Church. And religious must learn to see in the bishop ,a source of support and solicitude, no longer the "'enemy,''-~but a loving brother, deeply concerned for their well-being and their growth. For the bishop clearly should understand that the future of religiousfife is the future life of the Church. - ~0 As the~Spirit shared the great diversity of his charisms on. that first Pentecost, magi the message that Mother Church has given to her ministers on this past Pentecost Sunday fill all of us ~4ith deep respect and concern for the building up of the girls entrusted to each of us for the life of the Church. Th, en.the grace of the Ho!y ,Spirit will fio~d fulfillment in us all as we bec~me truly one in Christ to the glory of God "the Father. From.""Ministry'' tO"Church Work" The.Fate of Tired Souls Paul Marceau, C.S.C.' " Father Marceau is a doctoral candidate in spirituality at the Graduate Theological Union, .Berkeley, CA. Presently he is on the staff of Moreau Seminary; Notre Dame, IN 46556. n the aftermath of the recen~ papal election a news commentator referred to one of Pope John Paul's distant predecessors who, after assuming the office, said that he spent so much time tending to the needs of others that he was in danger of becoming a stranger to himself. The problem of the threat of'being consumed by the demands of ministry is not a new one. Jesus himself seemed to recognize this danger and from time to,time would draw the disciples aside to rest (Mt 14:13f.). In this articl6 I~will sketch what 1 believe ~to be a particular form which that problem' takes 'in apostolic religious life today: the phenomenon of the over-burdened, under-cared-for religious who is being consumed by apostolic and community work and who, in the process, may be dying a slow and painful death as a human being, a minister, and a religious. As the life of such a person gets frag-mented by the constant demands of apostolic ministry there is a danger of losing one's personal center, and one's relationship with God becomes threatened in the process. Whenthat happens in the life of any minister in the Church I would suggest'that the apostolic activity of such an individual ceases to be "ministry" °and becomes only "church work." Most reiigious in apostolic communities have found (and continue to find) the early years of ministry an intoxicating experience. The apostolic life which they enter after their years in formation is challenging and de-manding. There seems to be so much to be done, so many needs to be 28 From ,"Ministry" to '~Church Work" attended. Within a short time the religious begins to feel needed and ap-preciated in ways that were unknown and perhaps impossible in the years of formation? There. develops a greater sense of self-worth as the person begins to do what he or she could only reflect upon or do only in a controlled and well-regulated way in the years of formation. There is a sense that one is finally fully immersed in ministry and with that comes the sense that one isat last doing something with his or her life, and not simply preparing to do so. A.new dimension of the personality develops and becomes more cen-tral: that of the hainister and apostle. The focus shifts from what ~was, in the years of fOrmation, substantially pr.eparatory, receptive, and to a large degre,e inner-directed and reflective to the active, the outward, the full immersion in ministry. The apostplate in these early years after formation makes heavy de-mands on self and time but most individuals are excited by this and would not want it to be otherwise. With the constant need and cpnstant demand of the apo.stolate, however, there come problems with the m.anagement of one's time and, ,indeed, of one's life. There is less and less time (and perhaps even desire) for leisure, for one's own concerns, for reflection upon one's life. Given the choice between the needs of others and one's "free time"0 (and there doe~ not alw.ays seem to be a choice), the religious often sacrific~es w.tlat .is the e~siest to sacrifice: personal time and space. Prior to the Changes in religious iife'which took place following Vatican I1, time for prayer and reflection was protected, at least in theory,2 by being built into~ the schedule. Such tim(for private ~'ea.ding, prayer, and refl+ction, how-ever, isnow no longer "given"; it has to be found and it seems ~ncreasingly difficult.to find it. Personal prayer and reflection gradually have come to be nudged out of the lives of many by the hectic ~nd busy pace of their apostolic.life. Indeed, there was a time in the past decade when such times aside f(om'ministry were rl.o.t only considered luxuries but were Iobked upon as 'selfish luxuries, as time stolen from the service of others in need. Perso'n~l prayer beco~n"e~, problematic, even for those with the best of intentions. Few, if any.~,fiaiike a conscious decision to give UP personal prayer; it gimply gets~ pushed out by the "more important" and more immediate concerns of Io~,e and service to others. It is a gradual process by which people's lives simply become so overwhelmed by the 9postolic and. qn the past. of course, apostolic involvement during the years of formation w~s minimal. Young religious were protected from such "outside" distractions. As a result, for people trained in such a context, immersion into full-time ministry,provided a shocking change from . their years of formation, The change is less abrupt today since significant apostolic involve-ment is seen as a critical part of formation. Nevertheless, the "full-time" ministry has a dynamic of its own which can really be experienced only in the doing of it, no matter how well one is prepared for it. zWhile time for meditation, spiritual ~'eading, examination of conscience, and so forth, may have been provided in previous schedules, there is certainly enough evidence to wonder to what extent such schedules were ac~tually honored--other than by those in formation. 30 / Review for Religious, Volume 38, 1979/1 community demands that there is simply no time "left over" for oneself., Finding time for' personal prayer becomes a terrible.struggle, the wagingof, ahopeless, losing war. For some, the loss of,,that dimension of their re-ligious life is easily justified by their appeal .to the demands of ministry; for others Such loss is--the Source of much shame and guilt.~ Foi" many, prayer has bedome a time squeezed into'fi hectic and already' cluttered day. It is ~so~ething to be fitted in between Walter Crorikite ahd'~ an evenin~g meeting, or between a dis~tressing hous~ meeting arid the celebration of the Eticharist.:These patterns of prayer-time tend to reflect their livegt prayer time itselfis'9 hectic and bdsy,°'often cluttered, time. Even when the time is fotindfor it, prayer is'filled with the concerns of 0ne's~ day. It is a time full of distractions, a very busy and unfocused time, filled~ with the hundreds of stimuli that the individual brings off ~he street with him: The time which one struggles to have alone'with God becomes a time to do a lot Of religious "business," a trine for pra~,ing for the concerns ministry, .for commending to ~he Lord all the. wounded who ha~d tbuched one's life that day. The time "aside" is really no time aside at'fill but simply a 'diffei-erit'fOi'um for doing what"one had been doing all'day long. " " For"others, the dynamic of personal prayer shiftg from "time aside" to prayer-on-the-i'un, a kind of "are you running ~vith me~, 'Jesus" format. There is sirrligly no 'time to tend to the'personal reli~gidoiums e"n °s i~o'n~ "o:f ~ o' n~e* :s~ ' life, and God is put on "hofoldr "~ n'"creas"~ °ngly lon"g ~er. "p~e ,r i.~ods of time. Not infrequently i'eligious m~ke little bargains with God, prom'ising to return to him at a latCr date when there is more time available: "I'm g?ing tO be very busy this s~'ineste~ and I reall3i won't have mucl~time for prayer ' but I'll get back t'~3ibu at Chris~tmasvacation or during the~summer when things let up a liitle." But Chrqst~n°~s o~:summer vacation corhes along, and when there ts finally t~me for prayer, such individuals find that they can no longer pray as they once d~d because they have fallen out of the habit of personal prayer. The closeness and the ~nt~macy ~s no longer there; God seems to be further away. The more personal, direct and intimat~'relationship~vith God that one might have known in quieter and mor~ peaceful ti~e~ is gone. There is a dis-ea'se about one's relationship to God, and the times alone with him are f0un'd~{o be somewhat strained and uncomfortable. The struggle to fi'nd some t~me aside does not, aftei- all, seem to' be quite worth it because thOre does not seem to be much pbint to it. " ~ Iwshort, given the difficulty of finding times for prayer,~ and the busy and hectic pace we experience,e.ven when they fire found, prayer time becomes~ more and more minimalT"and what there is becomes increasingly lesg satisfying. As a.result,, m~ore and more weight for the spiritual life comes to be put on community, or on "apostolic prayer." Liturgy and'common prayer become the focus and substance of the prayer life .of many to the exclusion of~all other forms. But with that, .there is often felt an, uncom-fortable dissonance between what one says in his~ministry and'what one' From "Ministry" ,to "Church Work" d0es.-,Thus~, although he may preach eloquently; celebrate reverently, discuss the gospel enthusiastically and be complimented and affirmed by his parishioners, students, and fellow community members as being a good priest andreligious, the spiritual dimension of apostolic and community I.ife seems to have no echO;in his ownolife: He believes the message and is sincere when he tblls others about it, but at times it seems very far frorfi what he himselffis experiencing. Neverthe!ess, sharing sacraments,and common prayer~with others is at least a lifeline for many. When there is a dis-ease and a discomfort about being too alone with oneself and with°G0d, one can often find solace in participating in the more formal, more .struc-ttired ,forms of prayer, such as the sacraments and Office, since slach f/arms allow 'one to approach God without being too alone before him. Just as p~ople must build up habits of pr.aYer with time and practice, so it is that they fall out of the habits of personal prayer. Thps, ~hen a pe,rson's life become~ overwhelmed and fragmented by a busy and hectic apostolic ministry, personal prayer becomes difficult not only because of time con-siderations but because the doing of it becomes an uns~itigfying thing. For one who has fallen out of the practice .of personal prayer, moments o~f aloneness can become very frightening, and so instead of struggling tofind such times of alonene'gs and of the oppo~:tunity to foc~us within, the religio0,s may eventually fipd h~mself strugghng to avotd focusing w~th~n for fear of seeing too deeply, with to6"~uch clarity, ~hat may be happening to his fraghaehted life. When tli~it' h~ppens, the 'i~dividual spends an enor~mous amount of time and psychic energy fleeing such moments, protecting him: self from God. P~rsons sensing this dis-ease a, bout the'Jr relationship with God may read about God, talk al~out God, may do'the works of the Church and~ma~ even°hpproach G~d. in the company of othersobut they are often unable to bear facing God' in their aloneness, to be ~ilent before him. If such.is.the fate of n.ot a few apostolic religious in the past decade (and I believe it has b, een), then the task for them, again, becomes one of the struggle t9 av.oid, such moments. The apostolate, itself a contributory cause to this state of affairs, becomes a welcome and easily legitimized.distraction from facing oneself. Religious can throw themselves into their_work and give themselves over to be consumed by the apostqlic need which, as a matter of fact, is always ~,aiting there to be cared for. But this is not the zeal of those early y~ears of their ministry; it is, in fact, just the oppqsite. The work, what one does, is now.no longer ,a way of sharing what is inside, but a way of avoiding it. Instead of zeal andenthusiasm driving one from within to sha~e what.~e .has pers.onally experienced and discovered about'life and about God,,there is flightto the work for its own sake, a flight away from the i,nterior self. ~with diminishing personal energies and resources.tq ~driye and sustain himself, he becomes willingly carried along by the demands of the apostolat~e, .and~ lifebecomes one busy apostolic distraction. When ihat .happen,s, when,a person becomes emptied inside and can live .only on'the 32 / Review for Religious, Volume 38, 1979/1 outside, then he is:no longer engaged in the doing of ministry but.is simply busy about doing what I would call simply "church work." The irony of all this is that a person may be, and very frequently is at this same time in life, just h!tting his professional stride, doing the kinds of things that he always wanted to do in ministry,~with all the requisite pro-fessional training, and receiving very reassuring feedback from others about his ministry--and yet the.re seems to be something terribly missing, and he cannot understand why~ He may be doing very good work, pro-fessionally satisfying, assisting others in. living their lives and yet feel that he.is not doing a very good job of living his own. He might say to himself: "I should be happy but I am not. What is the matter with me?" As one person expressed it to me: "I am good and successful at what I am doing. ! enjPy it and find satisfaction in it--but why do I feel like I am dying?" The constant concerns and needs of others (and the constaht need to be focusing outside oneself), the very things .which used to energize and sus-tain the person in the early years of ministry, now only drain energies and makes the indiviidpal feel th~it his whole life', by choice"or by abdication, is being consumed by the apostolate. The apostolate has become for him a thousand-tentacled monster, constantly making demands, never letting up, constantly draining him of diminished or even exhausted personal energies. For the weary church worker the apostolate becomes a.two-edged sword: it is a welcome distraction protectin.g him from looking too closely within and, at the same time, a drain upon his personal energies even to the point of exhaustion. There is a variation to the above theme ~f the one who allows his life to become c~onsumed by the apostolate~ in order to avoid what may be dying inside, and this variation is marked by the opposite of involvement: with-drawal. For this person the apostolate becomes an eight-hour-a-day (or less)job and he is quite capable of walking away from it in order, as he sees it, to preserve his own necessary personal time and space; Having created sixteen hours of personal time and space of the twenty-four, however, the task he faces then becomes One Of filling up his space and time so that he will dot be left alone with it. In order to defend himself from se6ing the void within, the individual will do anything to fill up that time, to be distracted. He will read novels and magazines for hours (this may be his'version of "'being alone"). He may spend evening after evening watching television without really knowing or caring what is on the screen. He may arrange a heavy social schedule.'He will do anything rather than face the emptiness and discomfort that is within him. The weary church worker's life has become overwhelmed and frag-mented by the consuming demands of today's apostolate. He may be a victim of the work but. in the end; he knows that b,~ ,.'s a willing victim. He m'ay even see himself in the role of a martyr, giving his all that the world rr]ay be saved (or at least a little'more saved). But underneath the hectic and clu~ttered life of today's church worker, there is the danger of building up F¢om "Ministry" to "Church Work" /,33 increasing levels of resentment against those whom he serves. The de-mands never let up and nobody will leave hi~n alone. He may be tired. There may be a lot of suppressed anger and resentment. But worse than either of these, as long as he seems-to be good and successful in his work, is the fact that nobody seems to care about what is dying inside him and how he feels about himself and his ministry. The problem, in fact, is that no one can see what is dying inside him. All the outward signs appear to be good. The iridividual is busy, involved, committed to the apostolate, and actually doing good work there. He is sociable and affable in community, relating well there. No one can see what is happening inside him because no one is allowed to see it. The individual may have a difficult time even bringing himself tO see it and there may be too much shame and guilt to allow anyone else to see it. All the while the person may be saying: "they (superiors, fellow religious, fellow ministers) are themselves too busy ministering to others and I cannot burden them with my problems; I know what I~feel like when one more problem comes my way and I don't want to be just one more problem for' them." There is a final, cruel irony in the situation of the apostolic religious who, by the process described above, has been turned into a busy church WorkeL There is a rehewed interest and concern for spirituality and praye~ in the Church today--and that is w~lcomed. Religious are once more con-cerned about their relationship with God. But, as often a~ not, that concern is a source of guilt rather'than a source of strength. Concern for spirituality and prayer--whether the concern is assumed or imposed~--isjust one more ~lemhnd placed upon the life oLthe already tired religious. Instead of one's i'elationship with God being the source of personal energy and an impetus to ministry, it can become just one more thing to worry about along with.all the others~ one more thing with which the religious has neither the timenor the energy to contend. Instead of being the place of rest where he no longer has to be doing and Working, his prayer becomeg just one more thing to do and to work at. Instead of his relationship with God being the source and center of life, it is thrown in with all the other things which clamor for attention in a life which has lost its center. Apostolic religious communities in America today are running the risk of producing amongtheir members merely weary church workers suffering from battle fatigue. In the long run, however, there will be a price to pay in human suffering and tragedy, as suppressed anger and resentment can be suppressed no longer and begin to surface, Often in indirect but destructive ways. Religious will retire too Soon from the battle, burnt out men and women who will no longer be driven or taken advantage of. They will unclutter their lives of hectic apostolic activity and then turn and fill them up with other more relaxing distractions; but whether busy with apostolate or busy with relaxing distractions, many will be leading lives of quiet desperation because their lives no longer have any focus or center to hold them together. Review for Religious, Volunie°38, 1979/1 There are alternatives, I think, to the way we live apostolic religious life and the way we do ministrytoday. Just ~as~we do no good for a.materialistic society if we ourselves get caught up in its materialistic ethos, likewise we do little good for a society that runs at an insane pace, fragmenting the lives of its people when we ourselves run at; that.~same pace, becoming quite as fragmented in our own lives. A different style and pace of apostolic religious life need not mean that apostolic ministry be less involx;ed, less concerned, or less whole-hearted than it is now. .~ . ~.," Finding the meaning of one's life in one's relationship to God and sustaining that relationship personally through reflection and prayermmany indeed "take time away from others" but it may also allow us to offer them something more than what had been our busy, overburdened lives. G~'ound-ing our personal lives outside of the work we do may both'free us from the apostolate and, at the same time. free us for it. We will be freed from the apostolate not in the sense that we will lose the apostOlic dimension of our life in favor of the comtemplative life but rather in'!the sense that the meaning of our lives, as individuals and as communities, would no longer be tied to this specific apostolate and this particular work. "We would be freed from the works of our own hands to pursue and minister to the needs of people wherever and whatever they may.be, On .the other hand, it may well be that we would be doing the same kinds of. things ,that we are ,doing now,. but the person doing them will be different: still busy, but less frantic, and bringing to those situations a life which is a little calmer, a little more rootedand peaceful. Our apostolic ministry might be less cluttered but, at the same time, more deeply involved; we might be less frenzied, but also more zealous about the things we do. Finding the focus and center of one's life in God and taking time to tend to that dimension of life will give impetus and focus to our ministry. It will take :nothing away from it but will, instead, make ministry all the more importantmand all the more possible. "Promises to Keep"' A Homily for Final Vows J.Peter Schineller, S.J. Father Schineller, ~ member of the faculty of the Jesuit School of Theology in Chicago (JSTC), shared with those who witnessed his final vows in the Society of Jesus the't~houghts and movements that were his then. He resides at 5554 s. Woodlawn Ave.; Chicago, IL 60637. While'I was visiting "my brother and sister-in-law over the Christmas hblidays, as oftenhappens with a new toy, an argument arose betweeh their two children. The younger boy was unwilling to let his big sister play with his new eiectriC helicopter. The conversation went something like this: "It's my t6rn! You'have to let me play ffith~it."" "I don't want to and 1 don't have to." "You have to, and you know you have to." "I don't ~have to,' and I ~on't." "You have to, because you promised!" "Well, OK." My five year old nephew was trapped. He was caught by his promise, and he kne~ it. He knew in his child's wisdom that a prom~ise is something special, something sacred, and not just any old word. Promises make a difference.' "The child in me made promises more than 18 years ago, not about toys, but about how to spend my whole life*; promises not to ariother pers6n, but promises to God, tlie Father of all persons. And here I am this ~evening, to *The Jesuit's "first vows," taken at the end of the novitiate, include the perpetual vows of poverty, chastity and obedience. (Editor)' 35 36 / Review for Religious, Volume 38, 1979/1 renew and to finalize those promises in my profession of "final vows," and to renew the promises with joy and enthusiasm. And so in these last few moments in which I am still a Jesuit scholastic, I would :like to share a few thoughts on 1) how I see these promises, 2) where the inspiration to make the promises comes from, and 3) how it is possible for anyone to make a profession of vows. First of all, what am I promising and vowing this evening? In one sense, it is nothing new, nothing beyond what I promised eighteen years ago, a life of poverty, chastity and obedience in the Society of Jesus. It is not a new turn, a grandiose new option, but rather a public statement of my choice tO continue on the road begun. Yet in another sense, it is a new choosing, because with eyes far more open than 18 years ago, I am saying, "This is the path for me, and I promise to take this path as long as I live." The promises I make tonight are promises that I can only make tonight, and could not have haade five, ten--or eighteen years ago. Much has been written about the meaning of the vowed life. i donit intend'to present a new theory, but let me say briefly how.I see what I am promising. In the vow of obedience, I am saying that I will not try to build ~a career for myself. Rather my life is a responding life in the Society of Jesus, a response to the call of God as seen in the needs of others. In chastity I am foregoing the joys, pleasures and anxieties of building a home and family and thus establishing family roots. My basic community will be the Jesuits I live, work, and move with. In this way I hope to be available for loving service, wherever the good news of God's love is called for. In poverty I am saying that I will look upon my time, talents, education as always God's gift to me, not for myself, but to be shared in the service of others. Finally, I promise to do all of this as a member of the Society of Jesus. That is much easier to grasp and to explain. For it means living, growing, working, enjoying life, and dying with many of the persons you see here. And it is quite a group: young and old, tall and short, from all over the United States, and even from around the world. What do w,e have in common? All of us are engaged in the serious convers.~ition and ctiallenges of Christian life and ministry, in the~.tradition of Ignatius and the many .great Jesuits of the past and present. We are trying-in many different ways to let the good news of the love of God break into this world. ~ Secondly, where do I get the urge or inspiration to make these vows and promises? If it comes simply from my own imagination, then I could make and break these promises without further ado. But years ago, in quiet and diverse ways, the idea crept into my head to be a Jestlit and a priest. The idea came fr.om reading books, from conversation; from the example of my family, parish priests, and from Jesuits who taught me, And so I responded. "Promises to Keep," A,Homily for Final Vows But it was a long time ago that the journey began. Today where do I get the inspiration to make this profession of final 'vows? It seems to me that the process is quite similar. You, so many here, and so many who couldn't be here, in your own ways, have kept ~the vision and ideal of being a Jesuit priest before my eyes. YOU have been sending me signals, challenging, pushing, leading m.e, ~and so I respond. You have been sending me signals,' as I read them, that indicate that what I am about is good, and is from God. Signals have come from the parish at Harvey, Where I help on Sundays, to friends and teachers at the University of Chicago; from Jesuits in New York to students I teach and learn with here at the Jesu.itSchool of Theology; from fellow faculty members, friends of Hyde Park, to those I live with at Jesuit House. And I have to rely on :these signals, signals which have given me hope, courage, and confidence .,that 1 am on the right path. There is one conviction that has grown over the years, that while the vows are finally from God and made to God, it is according to his plan and purpose that the desire and courage to take and renew the promises of vows always comes mediated through.human lives. I sensed today a new insight into, or application of the parable of the last judgment in Matthew 25. If I might dare paraphrase it, I would say, "what I prpmise or vow to you, the least ofGod's brothers and sisters, I am vowing to God himself." But thirdly, how it is ppssible to make and live such promises? Many would say that this way of life is inhuman, psychologically unhealthy, or even un-Christian. How can i be sure that this is truly the will of God for me? How can I avoid the danger of the vows, the danger of being un-loving, irresponsible, the danger of pride in thinking that I have chosen a "better w~y" than n0n-vowed life? How can I'choose or control the future, and say where I wish to be ten or thirty years from now? Am I not fighting against Christian freedom, the freedom of the Spirit? Finally, and most trouble-some, how can I promise to God what he alone can give true obedience, holy poverty, and perfect chastity? These virtues are his gifts, and so how dare I promise or vow them'before God? The answer to these difficulties and°dangers must be an answer in faith, hope, and loving trust. Let me explain: I used to think I could figure it out--and had figured it out. I had what I thought was an adequate view of God, a solid enough view.of myself and the meaning and possibiliti~es of human life. I thought that on the basis of this perspective I could pronounce and keep my vows. They made a lot of sense. Now I see it is ndt so easy. For I see that vowed life, in common with all life, is, to use Karl Rahner's phrase, "a surrender to the mystery and incomprehensibility of God." I can't give a complete and adequate rational account or grounding for vowed life, for myself or anyone else. But on the basis of expei'ience and prayerful reflection, I dare to say that this life is not only.possible, but it is God's will and graced way for me. Living the vows as I have been about and encoun- 311 / Review for Religious, Volume 38, 1979/'1 tering the mystery of God in and through them is. their only final justification. Th.ey have been, are, and I say tonight, will continue to be my way to meet God, to be myself, and to respond to the needs .of God's people., Just as the Jesuit-.style of life has shaped my daily existence, so, in a.mysteriou.s way, the vowed life has shaped and formed my faith-filled idea of God himself. The God, revealed to me through the vows is a God I can and must stand before in trust. He is the one. who gives joy, peace, fulfillment, and a sense of purpose and mission far deeper tha~ any that I could create or grasp on my own. Moving to the center of the mystery of the possibility of the vows, I dare to say in and through these vows that God, the incomprehensible one, is not distant, far-off, uninvolved, but rather he is somehow present and working as the one who makes possible these promises in the first place. I find I am almost forced to say that he, in his Holy Spirit, is making the vbws and promises in and through me. And go only on this basis.do I dare to promise what God alone can give as gift. For I am convinced that it is a response to his impulse and urge that pushes me to make this commitment. I began these reflections with the story of a child:s pr~mise at Christ-mastime. Let me conclude with a poet's words on promises. In the midst ofa busy Week in a snow filled winter in Chicago, a pocida of Robert'Frost is perhaps most appropriate, "Stopping by Woods on a Siaowy Evening." It is good that we are here together, pausing; ~stopping not by woo~is, but in the city i~f Chicago in Augustana Lutheran Church.Tlie poet, stopping with his horse and carriage explains, "The woods are lovely, d~rk and deelS." And ~peaking formyself, Isay, yes,the woods I have journeyed through over ,the past eighteen years have been lovely, dark and deep. The woods a~re lovely--exciting, encouraging, adventuresome and challenging years, with beautiful moments of joy and peace, so lovely that~ I gla.dly, freely continue down this path. The woods are dark--filled with the .unexpected, from a pre-Vatican II Church onward towards Vatican III, with the graced paradox of a Jesuit pronouncing his final vows in a Lutheran church. Final-ly, the woods are deep if nottiing else the years of th~ journey have been deep, far too deep for me to understand and explain all that led me here tonight,, and all that is involved in this celebration, far tro deep for me to adequa.tely thank all who have supported and e, ncouraged me. Yes, the woods have been deep--filled with the mysterious presence of God in one humari life. The,,woods I,have journeyed through have been lovely, dark and deep, and I am saying in effect tonight that I would not trade a~0ay this way of, life through the woods for any other way. I say this joyfully, and as strongly as I can. But we can't stop here and pause here too long in-snow filled Chicago. For as the poet reminds us,'and as his poem concludes: "Promises to Keep," A Homily for Final Vows / 39 The woods are lovely, dark and deep. But I have promises to keep, And miles to go before I sleep, And miles to go before I sleep. May God who is Father, Son and Spirit continue to strengthen and guide each one of us on our journeys in the miles ahead. REPRINTS FROM THE REVIEW "A Method for Eliminating Method in Prayer," H. F. Smith, S.J . 30 "An Apostolic Spirituality for the Ministry of Social Justice," M. Oliva, S.J . 50 "CelibateGerhtality," W. F. Kraft . 50 "Celibacy and Contemplatio~n,'~ D. Dennehy, S.J . 30 "Colloquy of God with a Soul that Truly Seeks Him" . 3.0. "Consciousness Exhmen," G: A. Aschenbrenner, S.J. . ~.50 "Hidden in Jesus Before the Father," G. A. Asch~ffbrenner, S.J . 50 "Institutional Business Administration & Religious," Flanagan and O'Connor . 30 "Instruction on the Renewal of Religious Formation;' S.C. for Rel!gious . ~ . .~. . 35 "Prayer-of Personal Reminiscence," D. J,' Hassel, S.J .6.0. '~Profile of the Spirit: A Theology of .Disdernment of Spirits," J. R. Sheets, S.J. ' . 50 "Psychosexual Maturity in CelibateDevelopment," P. Cristatitiello . . . ~ . 60 "Retirement or Vigil," B. Ashley, O,P. .~.3.0 "The 'Active-Contemplative' Problem," D. M. Knight .7.5. "The Contemporary Spirituality of ihe Monastic Lectio," M, Neuman, O.S.B: . ~. . 50 "The Four Momeiats of Prayer," J. R. Sheets, S.J .5.0. "The Healing of Memories," F. Martin . . . 35 "The Nature and Value of a Directed Retreat," H. F. Smith,oS.J . :.° . .35 Orders for the' above should be sent to: Review for Religious Room 428 3601 Lindell Blvd. St~ Louis, MO 63108 Destructive Passivity Spiritual Direction in Judith Roemer Sister Judith is a member of the staff of the Jesuit Center for Spiritual Growth; Church Road; Wernersville, PA 19565. ecently, I have become aware of the work of Aar.on a.nd Jacqui Schiff on psychological aspects of passivity (T. A. Journal, 1:1, January, 1971). As I read some of their findings, I began to see applications to the situation of spiritual direction. I began to realize how important it is for directors to be more alert in detecting patterns of destructive passivity in their directees. I came to recognize how important it is not to foster such patterns. It.seems to me, then, that noting and examining the categories of these psychologists regarding negative passivity can be highly productive in improving the process of spiritual direction. ~ "Passivity" has long been esteemed in the spiritual life. For that reason, it seems necessary to distinguish clearly from the start precisely what is the subject of this paper. There definitely is a time for activity, and a time for passivity. What seems essential is that passivity, as a way of responding, be carefully chosen. When, after looking at a situation and being in touch with my faith, my intelligence, and my affectivity, I decide to do nothing, I have made good use of passivity. This paper is not about those freely-chosen, well-thought-'out, peacefully and joyfully chosen situations. On the con-trary, this paper is concerned .with a form of passivity which inhibits adult responsibility and substitutes an unproductive way of acting for a decision. Previously I had thought of passivity in terms of "'dging nothing," However, the unproductive types of passivity wear many masks. Along 40 Destructive Passivity in Spirit.ual Direction / lll with "doing. nothing," passivity can take the form of "over-adaptation," "agitation," "incapacitation," and "violence." Each form in turn has many other forms as the category is expanded. In writing about the situation of spiritual~direction, my assumption is that, for the most part, I am dealing with normal, productive adults. Hen~e~ without pushing Schiffs' original categories of abnormal behavior beyond their intent, I suggest that the destructive areas of passive behavior noted by them do have potential tendencies that are also to be~found ~n the situation of directing healthy adults. Both director and directee carl profit by being aware of them. Secondly, I want to show that the Spiritual Exer-cises of St. Ignatius contain some useful tactics for cou.nteracting destruc-. tive passivity. Using these tactics can be the occasion for providing quality decisions for the furtherance of the Kingdom. Doing Nothing In religious circles we often smile knowingly at the self-made martyr; we chide one another with the standard phrase, "Offer it up." We are indignant at the priest and levite who preceded the Good Samaritan and passed by the wounded stranger because it wasn't their business. We scoff at Cain as iii~ asks about being his brother's keeper. All of these are simply good exam-ples of the first category of destructive passivity, of doing nothing. Not quite so obvious is the example of a person who gathers data ad infinitum; waiting endlessly for the perfect insight, the perfect moment, before con-cretizing his dream in decision. Close to him is the example of the person who is caught in speculation to the point of paralysis. His personal intui-tions convolute beyond time and talent, becoming a threatening burden rather than a beaconing light. Substituting one a~tivity for another, washing the car instead of writing the checks, is yet another form of "doing nothing." A quite obvious form is plain indecisiveness. Not quite so easy to detect would be falling into a certain disproportionate balance of activity and passivity in prayer. One of the greatest struggles in prayer is knowing when to let go of activity in order to be quiet. As a person moves from a meditative stance to a contemplative stance, he is faced with the decision to choose or to resist passivity. Instinctively he would tend to resist whatever would challenge his depen-dence on word, fantasy, clarity or concept. In prayer, though, a person at some time is faced with the necessity of choosing the darkness of faith in place of his familiar dependency on thoughts and feelings. In the Exercises of St. Ignatius, the First Principle and Foundation (23) gives a clear direction against ~'doiflg nothingi': "The other things., are created for man to help him . Hence he ought to make use of them insofar as they help., and to rid himself of them insofar as they prove a hindrance." Later, in the Kingdom (91-98) the id quod volo (grace desired) is indicat- 49 /Review for Religious, Volume 38, 1979/1 ed in the petition to be "prompt and diligent., not to be deaf." Further on, the Three Classes of Men (149-155) portray sets of persons in the midst of decisions. At one extreme is the destructively passive man, who, filled with hopes, dreams, doubts, and attachments, comes to the end of~ his life uncommitted, not having "made use of any means." At the other end is the man of the ThirdClass who has developed a sense of freedom, a willingness to work with many options "to be better able to serve God our Lord." Many,, times people are unaware that there is any way out of their unproductive passivity, and thus see "doing nothing" as a way of survival. But this neednot be the case. A director who insists on careful discernment encourages his directee to find and develop many alternatives, thus lessen-ing the need for anyone to be locked into a single unproductive mode of ¯ acting. Over-adaptation A second, kind of passivity is over-adaptation; taking another's goal as one's own. Unlike the former category of "doing nothing," this one of over-adaptation appears to be busy and productive. Yet the exaggerated dependency role continues to operate and the results are destructive. Fear and "peace at any price" are common manifestations of over-adaptation in religious life. Yet it is often close to ordinary adaptation, which is a necessary~part of human existence. Hence over:gdaptation is difficult~to spot externally. However, careful listening to a directee can give a director many hints of how the directee is going to excessive pains not to cause trouble, to be nice, to be cooperative. Unfortunately it is not uncommon to hear of difficult or even impossible situations in which a person chooses to "sit" on his thoughts and feelings, to "adapt" rather than confront another person or a structure. The pain is often "offered up," and the unhealthy situation persists lest the individual be considered unmortified, or narrow-minded. Fear, too, can be used to mask over-adaptation. Especially among reli-gious women, being timid sometimes has an air of virtue about it. The timid woman wants to be rescued, preferably by a male spiritual director who will protect, reassure, and comfort her without suggesting that she move out of her unproductivity :and decide, with his help, what she is to do about it. Rather insidiously, this kind ofpassivity can be a mask for a deeper kind of aggression. It is difficult to challenge someone who is "trying so hard" to cooperate. Consciously or unconsciously, it doesn't take too long for the over-adapter to learn how much control can be gained in such a situation. Unfortunately, this kind of over-adaptation is often canonized as "docility." ,. Ironically, gaining control through over-adaptation often proves frus-trating. In the effort to mold, regulate and maintain the climate of safety created by over-adaptation, the directee often cannot hear the voice of the Destructive Passivity in Spiritua[ Direction Spirit. This kind of person has set up an atmosphere in which he does not have to give up his security. In clinging to safety he has substantially cut himself off from the world of inspiration and challenge. Directors often see this in directees who cannot believe that God could possibly be leading them beyond their self-made rules, beyond their self-made security and safety. Directees see this in directors who speak only of asceticism, never of mysticism, who prefer devotions and practices instead of fidelity to the Spirit. In some way those who claim they have no time for prayer as well as those who claim they cannot be involved with their neighbors both have fallen heir to passivity,in the form of over-adaptation. The former have let the rat race rather than their own head, heart and faith decide their destiny. The latter have refused to be molded by the poverty, particularity, and concreteness of the Incarnation.' Lastly, in our day, we often fail victim to concern for public relations. Our assumptions about what the bishop will think, what the lay teachers will think, what our community will think, what the Protestants Will think, what the children will think, and so on, endlessly, often decide the course of important events ?Further, they are used as a justification and motivation for over-adapting, for decisions which are unworthy of our faith experi-ence. Over-adaptation is an excellent example of how the "angel of darkness" comes disguised as an "angel of light" (Ex 332). We are all familiar with the monsters that have arisen in the guise of virtue under such "headings as availability, community, poverty, or blind obedience. Burning the candle at both ends, :navel gazing, stinginess, and the ill-use of human talents are all destructive~and.unworthy of the Kingdom. Those who have suffered these delusions might well look less to over-adaptation and more to considered responsiveness in their future decision-making. The Exercises are intended to be a celebration of one's gift of spiritual freedom. Key to that~disposition is ~ spirit of indifference. 1 can use things when I need them and put them aside when they hinder'rme. I canchoose the one or the other, not being unduly influenced by position, location or advancement. Such a stance demands a sense of presence: pres~ence to myself ag I accept the wonder and agony of who I am; and presence'to God as I accept the reality of Someone beyond'me who loves me, At the peak~ of the Ignatian ,experience, the exercitant becomes a cor~templative-in-action. Again and again, each one of the exercises faces him with the question: "What do I want?" He is asked to identify his desire and pray for what he needs. He is asked to face the reality of what he can do, what he needs to ask for, what he plans to do about it all. As though this were not enough, he is asked to order his de~i~es, prioritize his Iongings, lest he assume the posture of the man of the Secon~l Class (Ex 154), thus leaving himself open 44 / Review for Religious, Volume 38, 1979/1 to compromise and mediocrity, It is comforting to note that over-adaptation is often the easiest of the unproductive passivities to remedy. Most people who are negatively pas-sive have done a lot 0fthinking :to arrive at such a position. They are equally capable of assimilating new. information, though. For this reason, it would be a good thing for a director to confront such negative passivity directly. Thinking seriously about developing more positive options, a director and directee can develop new alternatives that lead to more creative results. Agitation The third category of unproductive passivity is agitation, the repetition of actions that have no meaning in terms of what the individual is seeking. In prayer this often shows itself in the kind of spiritual gluttony that ex-cludes the invitation to the darkness of faith. Most of us who pray consistently catch ourselves at times trying too hard, attempting to "program" a religious experience by learning the new-est techniques, and then clinging to the resultant experience as though it were God. Once an individual has fallen into this, it ultimately comes to him asa surprise to find that faith is~dark. His experience with this darkness then arouses anger, possessiveness, the demand that God come to him on his terms. His first experience with this reality often brings about more agita-tion in the form of worry, fretting, the gloomy exaggeration of his situation out of all proportion to its reality. Many persons tend to drop prayer at this point; "Nothing is happening," they say. Or they become over, involved in new techniques, in more interesting works, or in other people, rather than take the effort to learn to live comfortably with dark faith. Since religious people tend to be idealistic, they tend to strive for goals so high that the gap between the real self and the ideal self creates depres-sion rather than energy. Here is where good direction offers an opportunity for balance. Directors should be on the alert for extremes. Wild imaginings in time of prayer, quickly changing moods of sadness, exuberance, fear, or zeal need testing. It seems unlikely that experiences of being "bugged by God" about small ~hings or "being made to suffer" by God hold up in the pro.cess of good discernment. It is more likely that persons have allowed themselves the "luxury" of agitation as a replacement for the decision to accept fully the implication's of their call. Such a decision, lived, is sobering. Life with God becomes quiet, gentle, strong, and often hidden. One must be willing to give up the excitement of flurry, th.e pride of being a "martyr to the cause," the prestigiousness of extraordinary phenomena. The con-crete decision i.s amazingly simple, poor, and hidden, just as it was when the Word was made Flesh. St. Ignatius has many suggestions for coun~teracting agitation. In the Rules for Discernment for the First W~eek (313-327) he describes the behav-ior that is characteristic of those facing their own sinfulness. He warns Destructive Passivity in Spiritual Direction against secrecy, sadness, false reasoning, restiessness, frames of mind that lead to lack of faith, hope, and love. In the Second Week's Rules for Discernment (328-336) he describes the experience of agitation as "'violent, noisy, and disturbing." These, he counsels, are from the evil one. Again, [the course of thoughts suggested to us] may end in what weakens the soul, or disquiets it; or by destroying the peace, tranquility, and quiet which it had before, it may cause disturbance to the soul. These things are a clear sign that the thoughts are proceeding from the evil spirit, the enemy of our progress and eternal salvation ~333). Unfortunately, many enjoy their agitation. Not only does it substitute for their having to make a decision, but they can often find convincing reasons to suggest why it is actually accomplishing something. However, this would be a dangerous area to cultivate.Little that is long-lasting for the K~ngdom is accomplished through such agitation. Further, the'anxiety that I am arousing can move me into the more destructive aspects of passivity: incapacitation or violence. For the director, little or nothing is accom-plished by cooperating with the agitation ofhis directee. In fact, trying to dialog logically with a person in this state often brings the directee more deeply into a dependency role, delaying a good decision. In these cases an effort should be made by both director and directee to calm the agitation, moving it back to an over-adaptive situation where, temporarily at least, the director can give calm instructions that will provide a better atmosphere for the directee to think of alternatives and decide on more productive options. Incapacitation A more entrenched kind of passivity is the fourth type: incapacitation. 'One of the most common manifestations of freezing or incapacitation tn spirituality is stubbornness, an unwillingness to move one step further until I fully understand where I am going. This kind of stubbornness commonly occurs during the transition from meditation to contemplation. "I don't know what is going to happen, and I will not let go until I do," The result is that I stay where I am, often giving up mental prayer as a result. Hand-maid to stubbornness is scruple, a fear of doing something good lest I be wrong or at least somewhat ill-motivated, Much good can be left undone while a person worries about whether or not he is proud, vain, or ambitious, The Exercises answer this frame of mind. lfl such cases one should raise his mind to his Creator and Lord, and if he sees what fie is about to do is in keeping with God's service~, or at least not opposed to it, he should act directly against the temptation. According to St. Bernard, we must answer the tempter, "" I did not undertake this because of you, and I a.m not going to relinquish it~because of you" (351). Refusing to let go of an emotion, pleasant or agonizing, is another form of incapacitation. "'I can only pray provided it is a high experience." ""Io have grown comfortable with my anger (resentment, low self-image) and 46 / Review for Religious, Volume 38, 1979/1 the atmosphere I create helps me feel secure. I control my environment." Unfortunately, the situation backfires and shields the individual from life, i~ssenin'g the likelihood of his loving or suffering, rejoicing or crying with the rhythms of the real world. Having entrenched himself in his low self-image, he begins to project distorting 'images on God. God becomes the Great Controller, the Life-Taker, the Divine Exactor, rather than the Evoker of Freedom and the Loving Father. Lastly, incapacitation demon-strates itself as an unwillingness, an inability to look at one's blind spots. Fear of losing the security of his images often prevents the individual from being called beyond his own devices to the darkness of faith by the whispers of the Spirit. The Ex~rcises face incapacitation firmly by asking the individual to seek for the gift of knowing that he is deeply loved and ~knowing that he is at the same time sinful. Coupled with that grace is his growing realization of who he i~the wonder and the agonywthat leads him to grow comfortable and free with his own reality. In the protection of this new freedom the person does not.have to struggle for survival. He has experienced love. He knows that he is "precious in his sight" (Is 43:4). The Exercises would stir him out of his inactivity, bidding him to look at his secret stubbornnesses as a "false lover" who readily leaves as soon as he is discovered (326). In #325, I am admonished to face the temptation boldly so that it can be put to flight. My willingness to renounce my incapacitation reaches a high .moment when I honest|y put myse|f before Christ on the Cross "as one friend speaks to another" and hear myself own the answers to the triple question, " What have I done for Christ? What am I doing for Christ? What ought I to do for Christ?" (53). Paradoxically, the most extreme kind of passivity is violence. In it I give up my responsibility for thinking and loving to vent my energy on destruc-tion. Among religious people the violence is often inward: psychosomatic illness, masturbation, guilt, tortured imaginings. These are a poor substitute for the ecstacy to which I am called. The individual prefers the certainty of destruction to the uncertainty of wonder. Even worse, ,he can cloak the mess he has created in a false rationalization of the Third Degree of Humil-ity (Ex 167),thinking that these passivities are his way of bearing poverty, humiliation, and scorn with Christ. Eventually the fruits of distress and frustration, both in himself and in those who have to live with him, will hopefully bring him to his senses. The fruits of true Christian suffering and a true participation in Christ's life always bring forth peace and joy in the depths of the spirit. Violence can also be outwardly directed. We religious may not throw a chair through a window, but we do impose verbal burdens

Education has the power to provide opportunities for meaningful, personal growth. In this research I usc my own, personal narrative as a means to explore various feelings of accomplishment and disappointment throughout my educational experience. Written reflections from graduate-level courses and a self-written story of my educational experiences, including my role as a teacher, were used for data analysis. These artifacts were coded using NVivo software. Coding revealed four themes: Self-worth and Selfesteem; Freedom through Authenticity; Regret; and Change and Redemption. Discourse, which is a guiding, invisible force, shapes the narrative, or lived experiences, of individuals. Its influence on my narrative was examined. The discursive claim of education is that the main goal of education is about and in the best interests of students. As my experiences in education were not positive and I felt that I did not receive what I needed, I assumed that my narrative countered the discourse. The findings showed that it was not I who countered the discourse, but rather my mental illness. This finding revealed the oppressive force of discourse upon the teachers in that there was not room for mental illness in education. This brings into question the discourse about viewing teachers solely as professionals as opposed to teachers as people. ; SELF-FULFILLMENT THROUGH EDUCATION 2 Acknowledgements I most appreciate Dr. Louise Moulding. Qualitative research is not her thing. I know she did this for me. Dr. DeeDee Mower was the framework and the scaffolding who kept this project steady throughout its construction; however, long before we were aware of DeeDee's expertise, Louise took on this project with me. She remained my chair though she felt, and verbalized, that she was not the best candidate for that role. I cannot think of a better person to have guided me through this project. I do believe that there is no one else with whom I would have rather gone on this journey. She made me feel safe and she made me feel loved. This was a very special project, so I needed a very special person to chair it. Thank you, Dr. Moulding. You helped me change my life. Love is not enough they say. That is why we needed Dr. Mower. She was the shepherd of us sheep lost in the pasture of qualitative research. We often strayed, but she kindly brought us back. She brought her expertise, but she also brought excitement. I was discouraged a few times-more than a few times. DeeDee was always so excited about this project. She saw something I could not see. She saw power in this research beyond what I had ever considered. Her wisdom was indispensable. I have never experienced as much altruism in life as I did in her office as she taught me the language of narrative research. It has always seemed that she was invested as much as I was to this project. I did not spend a lot of time in Dr. Stewaii's office, but it is in her class where my journey began. She allowed me to explore my story within the contexts of her course. My reflections were priceless to me. They were precious. I will continue to appreciate the respect and care Dr. Stewart showed toward my feelings. Her comments were insightful and helped me continue my growth. I felt validated as a person and encouraged to stay on SELF-FULFILLMENT THROUGH EDUCATION my journey of self-discover because of the comments she wrote in the margins of one of my assignments. She made me feel special. 3 In addition, I wi~h to thank Hayley Blevins and Erin Furlong for their support. We went through this program together. They became my very best friends: we had a lot of fun. They loved me, they laughed with me, and they even cried with me. This experience was overwhelming with the many emotions that came with the project. Our friendship became my strength many times. I am fortunate to have met them. I think they are great, and I love them. Thank you also to Weber State University and the M.Ed. program for providing the platform for this research. SELF-FULFILLMENT THROUGH EDUCATION 4 Table of Contents NATURE OF THE PROBLEM . 7 Literature Review . 8 Purpose of Education . 9 Personal Experiences in Education . 12 The Role of Expectations . 1 7 Self-efficacy for Educators . 21 Why Narratives Are Valid in Educational Research . 23 PURPOSE . 29 METHOD . 30 Instruments . 3 0 Procedures . 31 FINDINGS . 35 The Four Major Themes . 35 Self-worth and Self-esteem: Authenticity and Freedom . 36 Regret . 39 Change and Redemption . 40 Conclusions . 43 REFERENCES . 47 APPENDICES . 51 Appendix A: Institutional Review Board Approval Letter . 51 SELF-FULFILLMENT THROUGH EDUCATION 5 List of Figures Figure 1. Coding data for final analysis. This figure shows the interactions of the three research questions in data analysis . 34 Figure 2. Four themes emerged from the overlapping area of the three research questions. The arrows show the interconnectedness of all four . 36 SELF-FULFILLMENT THROUGH EDUCATION 6 Abstract Education has the power to provide opportunities for meaningful, personal growth. In this research I usc my own, personal narrative as a means to explore various feelings of accomplishment and disappointment throughout my educational experience. Written reflections from graduate-level courses and a self-written story of my educational experiences, including my role as a teacher, were used for data analysis. These artifacts were coded using NVivo software. Coding revealed four themes: Self-worth and Self­esteem; Freedom through Authenticity; Regret; and Change and Redemption. Discourse, which is a guiding, invisible force, shapes the narrative, or lived experiences, of individuals. Its influence on my narrative was examined. The discursive claim of education is that the main goal of education is about and in the best interests of students. As my experiences in education were not positive and I felt that I did not receive what I needed, I assumed that my narrative countered the discourse. The findings showed that it was not I who countered the discourse, but rather my mental illness. This finding revealed the oppressive force of discourse upon the teachers in that there was not room for mental illness in education. This brings into question the discourse about viewing teachers solely as professionals as opposed to teachers as people. SELF-FULFILLMENT THROUGH EDUCATION 7 NATURE OF THE PROBLEM The purpose of education today seems to be influenced by economy rather than by humanity. Its extrinsic rewards are favored over its intrinsic power for personal transformation and growth. The earliest colleges were institutions used to prepare its students to become clergy. In the 1700s universities began to offer a breadth of courses that enabled individuals to reflect and reason. Experiences during university studies crossed many subjects. Students were mentored so that they would be able to apply the knowledge from these subjects to their own growth and identity. The goal was to allow individuals a range of opportunities that would engage all parts of their lives, both present and future. The early 1800s marked an initial shift in the view of education that abandoned the emphasis on the learner, his experience, growth, and identity replacing them with what the learner should learn. College attendance became more common and those pressures led to a decrease in the quality of instruction. The educational philosophy concerning the purpose of education is again focused on practical measures and extrinsic gains. This comes at the cost and marginalization of the intrinsic benefits of education. Despite this current situation, education still has power to provide intrinsic benefits. These benefits are still of value independent of the extrinsic benefits and need to be acknowledged and encouraged. The expectation an individual holds as he experiences education enhances or diminishes the potential for education to aid in personal growth and transformation. Thus, students who enter their scholastic endeavors with hopes of becoming a better person or a belief that they will gain a new view of the world are likely to find such things, while SELF-FULFILLMENT THROUGH EDUCATION 8 those who seek only a degree and better employment are likely to overlook and graduate never experiencing the available benefits. Society continually undervalues intrinsic aspects of education, which encourage students to do the same. Education is a lived experience that shapes identity and should be a foundation for a stable view of one's self. However, as students increasingly enter college without the realization of the role education can play in self-views and self-efficacy, they graduate with only a degree, mostly unchanged. Eliminating academic studies that may not be practical or directly applied to the workplace neither produces college graduates who have attributes employers state they look for in candidates nor does it project happiness or satisfaction in their future professional lives. The professional benefits may feel hollow or inadequate because individuals also need a sense of fulfillment. By sharing and discussing the intrinsic benefits of education, expectations of students may shift and graduates may feel a sense of fulfillment and self-pride. Literature Review The contemporary debate about the main role of education in society is not a new idea with such dialogue recorded as far back as the early eighteenth century, before American independence (Spring, 2014). Early colleges resisted focusing on specialized and practical curricula, opting instead to uphold the principle that the student graduate having developed "a balanced character that could fit into any intellectual conversation or gathering" (Spring, 2014, p. 70). However, over time higher education shifted toward specialized curricula that would land graduates in occupations, and ultimately came to care less about the intrinsic benefits of education, such as a sense of fulfillment or SELF-FULFILLMENT THROUGH EDUCATION 9 identity, than the knowledge or skill sets they attain (Hanson, 2014). As this shift continues, the expectations for growth in universities decrease as knowledge and occupational tasks increasingly become, not means to an education, but the "benchmarks and we abandoned the big questions about who our students become" (Hanson, 2014, para. 3). Purpose of Education The marginalization of intrinsic benefits of education existed even in the eighteenth century (Hofstadter, 1955/1995). Higher education, and education in general, has historical foundations in religion. The instruction focused on doctrines and teachings from whatever religion managed the institution. Courses, such as Greek and Latin, were not offered as means for personal growth, but to enable the students who were expected to become clergy or civic leaders to fulfill their responsibilities. In the eighteenth century colleges began to depart from this practice (Spring, 2014). Despite this departure from narrow religious curricula, there were individuals who proposed universities what would exclude "all but the useful and vocational subjects" (McCaughey-Ross & McCaughey, 1980, p. 251) this meant the elimination of classical languages completely, and restricting instruction of science and mathematics to direct applications similar to today. However, these proposals were originally rejected in favor of a far greater breadth of instruction (Spring, 2014). Samuel Johnson was instrumental in these changes when he became the first president of what is now Columbia University in 1754 (Mccaughey-Ross & McCaughey, 1980). In the announcement of the university's opening, Johnson explains the proposed instruction to be: SELF-FULFILLMENT THROUGH EDUCATION 10 . In the learned languages, and in the arts ofreasoning exactly, of writing correctly, and speaking eloquently; and in the arts of numbering and measuring, of surveying and navigation, of geography and history, of husbandry, commerce, and government, and in the knowledge of all nature in the heavens above us, and in the air, water, and earth around us, and the various kinds of meteors, stones, mines, and minerals, plants and animals, and everything useful for the comfort, the convenience and elegance of life, in the chief manufactures relating to any of these things; and finally to from the study of nature to the study of themselves . and everything that contributes to their true happiness, both here and hereafter. (as quoted in Mccaughey-Ross & Mccaughey, 1980, pp. 251-252, emphasis added) Changes at other universities followed: arithmetic became a requirement for college admission; mathematics became required in three of the four years of college instead of one; science equipment such as barometers and microscopes was imported; and readings by Locke, Newton, Copernicus and others were assigned readings (Spring, 2014). A graduate of baccalaureate programs in the 1 gth century was expected and assumed to be one who was balanced and engaged in all the facets of his intellect (Spring, 2014). However, this changed decades later as the demand for education rapidly increased (Spring, 2014). In the haste to respond to the demand for more and more universities, the quality of instruction was ignored (Spring, 2014 ). The proposals to exclude the classics, depth in mathematics and science, and reasoning, which had been rejected in the past, gained favor. The majority of causes were economic since limited content would result in the hiring of fewer faculty, who could then be assigned a maximum amount of courses. But appearances also played a role, as the time-to- SELF-FULFILLMENT THROUGH EDUCATION 11 graduation rate could be more efficient. Not only were instructional concerns ignored, the construction of universities was also poorly planned and poorly organized. The goal of education became simply to provide "every locality with a cheap . institution that would make it possible for the local boys who desired degrees to get them easily" (Hofstadter, 1955/1995, p. 214). In fact one historical researcher pointed out that Often when a college had a building, it had no students. If it had students, frequently it had no building. If it had either, then perhaps it had no money, perhaps no professors; if professors, then no president, if a president, then no professors. (Rudolph, 1962/1990, p. 4 7) Philosophies of education today are similar and with a similar cause. The narrowing of curricula in the early nineteenth century resulted from an increased demand of college attendance. Today there is again an expectation that all children should have the opportunity to attend institutions of higher education. There is also an idea of the "cheap institutions" quoted by Hofstadter (1955/1995) earlier; demands for grants, debt forgiveness (whether federal or through future employer), or other financial aid such as scholarships has been increasing rapidly (Cronin, 1986). Educational achievement is now narrowed to data that can be published and explicitly verbalized. There is little acceptance of alternative forms to demonstrate educational success (Burwood, 2006). It is ironic to learn that the very employers students hope to impress by their resumes, grades, and efficiency of scholastic achievement tend to say they value qualities of diverse and intellectually curious people (Hanson, 2014). The emphasis on test scores, economics, and career and technical readiness is at odds with the attributes employers seek when interviewing candidates for positions. Recognition of the intrinsic benefits of SELF-FULFILLMENT THROUGH EDUCATION 12 education seems to be superficial when accrediting agencies are not known to hold educational institutions accountable for the personal growth of their graduates even when it is explicitly written in the institution's mission statement or objectives (Hanson, 2014). When individuals and universities do cite these benefits they are mentioned only as support to the extrinsic benefits to society such as communicating in occupations, saving the government welfare money, and so forth (Times Education Supplement (TES), 2005). It is now the credential that matters most, not the education or the process (TES, 2005). In both secondary schools and within higher education, grades are inflated and content has been diluted to increase graduation rates with an inattention to student achievement or competence (Carter, 2007; Goos, Gannaway, & Hughes, 2011; Hanson, 2014). Promoting programs that provide only the content of subjects without the reasoning, application, and history of the material has caused some to ask, "What kind of 'graduate' [are] these courses producing?" (Smith, 2003, para. 11). The associated expectations and assumptions surrounding diplomas, certificates, and degrees is that they are symbols of sacrifice, dedication, enlightemnent, and application of traits such as perseverance, but "all too often the piece of paper is confused with the territory that it purports to describe" (Starr-Glass, 2002, p. 224). Therefore, such expectations and assumptions that have accompanied academic progress for hundreds of years are no longer a guaranteed result of educational achievement such as graduation. Personal Experiences in Education The statement, "Education holds a miraculous and transformative power," is an example of intrinsic benefits. It is also the title of a recent report on education (Adkins, 2012). What is interesting about this title is that the great majority of the report is spent SELF-FULFILLMENT THROUGH EDUCATION 13 overviewing the state of American education and its impact on economy, such as salaries and costs per pupil, and touting the monetary advantages of graduating from both college . and high school; the monetary disadvantages of not completing school, and other economic boons from education. Yet, the author, the executive director for the Council of State Governments, titles his work Education Holds a Miraculous and Transformative Power and concludes the piece with an unexpected redirection of thought: While the statistics are telling, for me, education has always been a very personal pursuit. I can still name each of my elementary school teachers . These educators . had a profound impact on my aspirations, my career and my enjoyment of life . I was blessed with dedicated teachers whose passion for learning helped kindle my own pursuit of knowledge . What a miraculous and trans.formative power education holds! (Adkins, 2012, p. 3, emphasis added) There is a natural question as to why an author would spend so much time discussing the extrinsic aspects of education and its role to produce economically viable citizens only to conclude with emotional recollections. It is because education can, and does for many people, provide means for personal growth to transform them into the very best versions of themselves independent of societal and personal affluence (Smith, 2003; TES, 2005). However, it is important to note that in spite of the heartfelt description of his own childhood experience in education, he states that he knows that his daughter is successful because of her test scores with no mention of any personal transformation (Adkins, 2012). Possibly nowhere else in education has this point of personal fulfillment and intrinsic benefits of education been advocated more than in the arts. It is well known that SELF-FULFILLMENT THROUGH EDUCATION 14 funding for such programs in public education has faced cutbacks providing another example of favoring extrinsic aspects of education. Of course, there have been many who fight for the arts to stay, but often these arguments approach the battle from the wrong angle (Koopman, 2005). The justification for the persistence of art curricula has been housed within the tenets that they enhance the traditionally respected subjects such as reading, math, and science, because that is the currency used for influencing law and policymakers. Even when these claims can be supported with research, they tend to be correlational; however, Koopman (2005) contends that justification in relation to math and sciences should not be required. When individuals are self-aware and have created stable identities, they are more likely to stay in college, improve weaknesses (Carter, 2007), and find satisfaction and happiness in the workplace over their lifetimes (Hanson, 2014). When education is free from the oppressive pressure of efficiency and task achievement, it can shape the understanding students have of themselves when they ask "Who am I?" (TES, 2005). Koopman (2005) asserts that the benefit of forming self-identity ought to be adequate to argue the benefits of arts in education and ought to be valued independently of practical and extrinsic educational goals. In a hierarchy of learning, changing as a person is placed at the top (Wood, 2015), yet this type oflearning remains undervalued. This has diminished opportunities for personal growth, which have become a secondary goal of education, if a goal at all. Sandra Smith's (2003) personal story may be helpful to explain the dual and contradictory claims that education is providing both practical and personal gains. Sandra was well aware that college education would prepare her for and provide better SELF-FULFILLMENT THROUGH EDUCATION 15 employment and economic stability. Sandra explained that though she did go to college (being a single-parent and working as a low-wage input clerk) with the hopes of improving her social and economic status, she also wanted to study something she loved, being English literature, "and maybe even to achieve personal transformation along the way" (Smith, para. 5). These expectations shaped her experience. Her university requirements included a breadth of courses before any specialized courses could be taken. Because of these courses, Sandra "discovered a new way for seeing [her]self' and has "never seen [the] world in quite the same way again" (Smith, para. 6). In her writing, Sandra reminisced about courses in sociology, geography, and cultural history. She shared specific content and its transfer to her life, thoughts, feelings, and philosophies. She learned how to develop and communicate ideas, to question the status quo, to gain an active frame of mind in addition to practical skills such as pdoritizing work and developing strategies for success in new situations. At her "traditional university a degree meant much more than the subject in which you majored" (Smith, para. 6). Of course she also learned linguistics, grammar, the history of the English language, and "how to write a whole lot better" (Smith, para. 7). In fact, she got everything she had sought. She did graduate in English, and loved her major, but of the internal changes mentioned in her writing, none of them were in direct relation to that major. Those changes resulted in experiences and learning that were outside of her initial focus; they came because the university requirements held to the historical roots that education has outcomes of educated, well-versed beings not simply graduates with degrees. Upon graduation, however, Sandra concluded that her degree in English would likely not lead to a position that would yield economic independence (Smith, 2003). With SELF-FULFILLMENT THROUGH EDUCATION 16 this concession, she returned to school with the aim of getting vocational training. She quickly found that the attributes which are claimed to be encouraged in schooling­discussion, questions, and creative thought-were not so welcome, instead favoring pre­constructed work skills. In spite of this she found the experience to be positive due to its learning opportunity. Her goal was different from the first; she was not in school to study something she loved or maybe to experience personal transformation. However, her perspective favoring learning as the goal increased her satisfaction and still allowed for personal growth. She did learn skills for the work place, except they were not fully adequate. In a sad irony, Sandra took her up-to-date skill set directly into the workplace only to find that they were not up to date (Smith, 2003). Instead she found that in today's workplaces "there is no time to find your feet or acquire specialist knowledge. You have to hit the ground running" (Smith, para. 10). Design of courses was formed wholly for the needs of business and industry. This relationship between higher education and industry no longer supports educated beings. Rather, it supports the production of what Hanson (2014) terms human capital, viewing students as the currency of American economics. Sandra's story, though, actually provides an example that even this goal of skills-based education is not being met. Sadly, this extrinsic model of education caused Sandra to doubt the value of personal growth and transformation in education. She wondered for a time if her first four years of college had been a waste, eventually concluding: . That it cannot be just about training for the workplace. There's probably something very wrong with a society that is driven by market forces to turn its back on millennia of knowledge and learning in favor of narrow vocational skills. SELF-FULFILLMENT THROUGH EDUCATION . I think that a workplace that has little room for arts/humanities graduates is missing something vital. (Smith, 2003, para. 12) 17 She was correct. Education does not need to be justified in terms of objective and practical measures. Even though not all parts of education are "necessary for subsistence, [they can] crucially . contribute to the fulfillment of one's life" (Koopman, 2005, p. 93). "The question, 'What is [education] good for?' should be answered by the response: '[It is] good for life.' Or, better still, '[It is] good for nothing. [It is] good life itself'" (Koopman, 2005, p. 96). The Role of Expectations The effects of expectations and perspectives on the perceived benefits of obtaining an education were briefly noted in Sandra's story, yet it is an important supporting idea when considering intrinsic benefits. Bruner (1966) has stated that people. are naturally curious with a desire to learn. This desire seems to be innate beginning with infants (Martinez, 2010). As individuals grow, this curiosity becomes more complex as various factors shape the motivations behind the will to learn. Bruner (1966) divides individuals' motivations as either competence-based or achievement-based. Tippen, Lafreniere, and Page (2012) divided motivation into similar divisions of grade-oriented and learning-oriented. Competence-based motivation serves to fulfill the basic need that humans have to use learning to exert control over a situation. This could be analogous to grade-oriented motivation, which leads to efficiency, and, in a way, control of one's educational experience. In contrast, achievement-based motivation does not allow satisfaction to occur due solely to evidence of skill or ability, which evidence could be analogous to a grade, but rather the actual application of that skill or ability. For example, SELF-FULFILLMENT THROUGH EDUCATION it would not be enough to get a grade; one must show how his or her ability to get the grade affected his growth. 18 Achievement-based motivation requires greater self-awareness or metacognition (Tippen et al., 2012) Learning-oriented students were more likely to have a high level of conscientiousness in addition to the characteristics discussed as desirable by employers: self-discipline, independence, intellectual curiosity, creativity, and an openness to experience new opportunities (Tippen et al., 2012). Students who were motivated by learning were also seen to self-impose high academic expectations. The opposite was found for grade-oriented students who displayed conforming and uncreative approaches to learning. Interestingly, neuroticism was highly correlated with grade-oriented students. This may relate to the controlling component of Bruner's competence-based motivation since pressure to control the outcome of grades creates stress when the success, in this case the grade, will be determined by the teacher or professor. Even though this knowledge about motivation has been communicated, a focus on objective and business­ready education persists. As such, there is pressure upon educators to decrease the standard required in order appease those students who refuse to use learning as motivation. Otherwise, such students would perceive their professors as unfair, provide them with poor evaluations, which may directly affect their positions (Goos et al., 2011). As the environment where "students are consumers and grades the currency exchanged for measures of success" (Goos et al, 2011, p. 95) continues to grow, competency-based motivation is encouraged over achievement-based motivation and grade-oriented motivation is encouraged over learning-oriented motivation. For example, in assessing a skill, a teacher may simply accept an explanation or description of what SELF-FULFILLMENT THROUGH EDUCATION 19 must be done, grade-oriented and competency-based, rather than requiring the student to show understanding through action or the creation of a product, learning-oriented or achievement-based. There may be some who contend that the students may already have a grade-orientation when they enroll in college. However, it has been shown that as students spent more time on campus and in classroom settings during their first year of college, they became more work-avoidant (low effort) and grade-oriented (Kowalski, 2007). This can cause educators and students to lose faith in the caliber of the education provided (Carter, 2007; Hanson, 2014; Smith, 2003). Bandura proposed a different idea termed self-efficacy. This is a person's belief that he or she is capable of doing something regardless of his or her actual ability. Bandura (1977) describes four different ways that an individual's self-efficacy can be positively affected: mastery, through repeated success in an experience that required effort or perseverance; vicarious experience, observing others' success and believing "I can do the same"; social persuasion, when others praise and encourage actions voicing their belief of the individual's ability to succeed; and lastly, emotional and physiological states, the effects of a person's physical and mental health, may also alter ones perceptions of ability. I will use Krista's story to illustrate some of these ideas. Krista did not complete high school in spite of loving school and her teachers (Lebrun, 2013). However, for reasons unstated she did not complete high school; she did not finish ninth grade. She did her best to find work in the mall or at restaurants. At one point she shook blueberry bushes as a harvester, which apparently paid a decent wage. Despite the bush-shaking income, life was hard and she was tired. She was tired physically and she was tired of looks and judgments. "Determined to prove to people that SELF-FULFILLMENT THROUGH EDUCATION 20 [she] was more than a blueberry-shaker or a hamburger flipper" (Lebrun, 2013, para. 4) she decided to get her GED. Krista had an expectation that school could change her and improve her life. Just as self-efficacy can be positively influenced, it can also be negatively influenced. Being viewed "with pity or disgust, as if you are worse than the gum stuck to the bottom of [a] shoe" (Lebrun, para. 4) is an example of how self-efficacy can be diminished. This being her experience, Krista began her journey with feelings of uncertainty. This changed through a mentor at the community college she attended. Through her encouragement, Krista earned her GED. In contrast to the negative influences of society, this mentor had "looked at [her] as though [she were] somebody . [and] made her feel like [she] could do anything" (Lebrun, para. 5). This is an example of how social persuasion can increase self-efficacy. Upon completion of her GED, Krista displayed the influence of Bandura' s mastery experience describing her sense of identity and rise in society. Upon reception of her GED, "just like that, [she] was somebody . [she] could do anything" (Lebrun, para. 6-7). Education has that power. It has the power to shape a person's identity and a person's self-image. Krista's example does not end with a GED, however. With new confidence in academic success, stemming from mastery of previous educational success, she returned to community college. Her expectations were unclear, but not undefined: "I had no clue what I wanted to be or what I wanted to do, but I knew I wanted a college diploma to hang next to my GED" (Lebrun, 2013, para. 7). Krista was not operating under an expectation that college would provide her a skill set and a myriad of knowledge to recall. She was not returning to school with the needs of industry in mind. She returned to get what a college diploma is purported to represent-a changed person. Similar to SELF-FULFILLMENT THROUGH EDUCATION 21 Sandra's experience, Krista took courses in multiple areas leading to an associate's degree. Upon graduation she realized that she loved learning. It could be said that Krista was a learning-oriented student. She graduated with a bachelor degree in education, then a master's. With a little social persuasion from the dean of her university she finally earned a Ph.D. She started at a community college in Florida; now she teaches at a community college in Florida, yes, the same one. "I not only got my start at a community college. I got my future" (Lebrun, para. 13). Self-efficacy for Educators Krista's story is insightful and exemplary of the way education can shape a person's personal growth and sense of fulfillment. The GED to PhD experience is not common, but the impact of education is. Self-efficacy for teachers has traditionally been related to teachers' belief that they will be able to elicit desired outcomes from their students (Williams, 2009). That is the traditional meaning of education-the classroom, the students. Interviews with practicing teachers revealed a common theme. Teachers' self-efficacy is most positively affected not through student achievement from their instruction, but rather through personal interactions with their students and the faculty (Hargreaves & Preece, 2014). The literature rarely represents teachers as individuals separate from their professional roles. In review of the research regarding teachers' emotions, Gargante, Monereo, & Meneses (2013) found that " . Teachers' emotions are generated and applied only to specific objectives, such as in their preparation and professional development, in process of educational changes, in teaching situations, or in teachers' professional lives . Although teachers' emotions are clearly identified and labelled . there are few SELF-FULFILLMENT THROUGH EDUCATION 22 classifications to sort [them] into relevant and useful categories in education . Emotions are [mostly in] only two categories, positive and negative emotions. (p. 3) As established earlier in this paper, attending school is a personal and can also be an emotional experience. For teachers in New Zealand who returned to school to update their credentials both were true (Williams, 2009). Over two hundred teachers entering a university program to upgrade teaching credentials participated in a survey examining both personal and professional self-efficacy. Over half of the participants had more than twenty years of teaching experience. Unlike the United States and most of Europe, New Zealand has traditionally only required a certificate program for education, not a baccalaureate degree. Only recently, at the very end of the twentieth century was a degree required. Though it was not a requirement for practicing teachers, many went back to college to attain the degree, which explains the large sample size. Partial credit toward the upgrade, which amounted to approximately two thirds, was awarded to those teachers for the education attained in their initial certification along with work experience. Most of the teachers stated they experienced doubts of success, discomfort or intimidation at the beginning of the program, not only because of the program but also because of the newly-graduated teachers who already had a degree (Williams, 2009). As the program progressed the experienced teachers realized they could be successful. These mastery-experiences positively influenced their self-efficacy. At the end of the program self-efficacy had improved dramatically in both confidence personally and confidence professionally. Closing interviews did not reveal many comments about confidence in their ability to teach. However, "several interviewees spoke of becoming 'a different SELF-FULFILLMENT THROUGH EDUCATION person', having 'an extra spring in my step' . or 'walking through the world with a head held high'" (Williams, 2009, p. 607). One specific teacher was quoted as saying: 23 I always thought I was . quite good in the classroom but academically average . . . I was stunned every time I opened a paper and there was an A . Coming here and doing those papers made me realize . I actually can. I actually have a good academic brain and what a shame it's taken me until my 40s to find out. (p. 607) Through the process of upgrading their credentials, the teachers in New Zealand showed that it is not just the teacher who gained greater self-efficacy, but also the person. Far too often the personal is taken out of educational research forgetting that these experiences have power. Education is not an isolated, sterile environment in which humans exist for the first twenty-five or so years of life. That is why education has such broad implications for personal growth. Education is a process of becoming a new person. Starr-Glass (2002) explained that the woman in his research "is a real person, not just a straw-woman set up for the sake of argument or rhetoric" (p. 221 ). We are all real people. We are not numbers or imaginary visages. We are real and have real emotions. Education has the potential to provide a place to experience them as a means for the growth of self and identity. "A good degree opens the world" (Elmes, 2015, para. 11). Why Narratives Are Valid in Educational Research Education is a part of life. In the United States, this statement more than likely elicits a visualization of a schoolhouse with classrooms filled with desks and tables. This common view of education is provided, shaped, and determined by discourse (Foucault, 1972). Discourse, in qualitative terms, is overarching ideas and frameworks within which SELF-FULFILLMENT THROUGH EDUCATION 24 individual experiences occur. Narratives are the experiences themselves. It is within this relationship that narratives are subjected to the power of the discourse to frame and shape realized experiences. Whether speaking of formal or informal education, learning is a natural part of one's life experience. Learning is believed to occur through a sequence and collection of experiences. "To live is to live in time, from moment to moment, from episode to episode" (Koopman, 2005, p. 93). Learning is a process over time, which varies among individuals. Because education and learning are of an experiential nature, it makes sense to study education in terms of discourse and narratives (Clandinin & Co1melly, 2000). There is no way for an individual to share a story without using narrative. Focuses in U.S. education have shifted more and more toward measuring academic achievement based on statistics and what students know rather than what they become (Hanson, 2014). Narratives have been useful in analyzing language and linguistics (Althusser, 1970/1971; Sartre, 1988) and ethical, moral decisions (McCarthy, 2003). These historical and traditional uses of narrative research will not be examined here. Instead, the more recent application of narrative research in regards to identity and self-fulfillment will be examined. A study of nurses specializing in the emergency department (ED) of hospitals examined certain personality characteristics in relationship to the nurses' practices when treating geriatric patients presenting with cognitive impairment and pain; this sample population is notable as it presents complex needs (Fry, MacGregor, Hyland, Payne, & Chenoweth, 2015). The results support the claim that learning and self-analysis are positively assessed and improved through use of narratives. In the case of these nurses, SELF-FULFILLMENT THROUGH EDUCATION who are in a non-traditional, but still educational environment, it was concluded "confidence and self-efficacy was [sic] developed through the experience of nursing praxis . communication, and interrelationship with patients and caregivers and the wider social and physical environment within the ED" (p. 1627). The results also included nurses' comments during focus groups, which provided insight to the changes that occur over time, context, and experience. It is possible that a person's narrative, or story, can be shared and interpreted differently at one time or in one context in one narrative, but then change in another narrative (Georgakopoulou, 2013). 25 The discourse of nursing praxis did not change resulting in new nursing practices, but rather time and context changed nurses' narratives of self and of nursing praxis, which may no longer fit within discursive nursing practices. It is through the sharing of narratives that the power to employ a dynamic relationship between a person's past self and a person's current self through reflexivity is allowed. Narratives can continue to be defined and interpreted in different ways through time and context. It is because of this that students use narratives to create, develop, and alter their identities as they "think, talk, and tell stories about who [they] are, where [they] have been, and what [they] have done" (Hanson, 2014, para. 7). Engaging in meta-narrative may reveal conflicts between accepted discursive understandings and an individual's narrative. This can be specifically useful to resolve ideas about the ability to be different from and yet the same as others; to maintain a self-view of constancy over time (even a lifetime); and one's place in the world-"Am I acting on the world, or is the world acting on me?" (Bamberg, 2010). In the context of this paper, "Am I constructing my experience(s) in education and therefore SELF-FULFILLMENT THROUGH EDUCATION myself, or is my place in education determined outside of myself?" Bamberg terms this as the "two directions of fit." 26 Because narratives shape a person's identity and discourse shapes narratives, it makes sense that a study and analysis of an individual's narratives ought to be used to understand what education is actually accomplishing in regards to both narratives and educational discourse. This is to say that narratives have inherent power to provide meaningful information about identity and personal growth, particularly meta-narratives. However, this power is constantly ignored in favor of the informative powers of discourse. Koopman (2005) states that "the concept of fulfillment indicates that our experience . need not be that of an external power [such as discourse] to which we are exposed. It suggests how we might optimally realize our temporal existence" (p. 93) through sharing and experiencing narratives to inform discursive traditions and see beyond them. A student's self-view is not objective and is not stagnant. It is inextricably coru1ected to all things he experiences, thinks, and feels. Thus, it follows that education and learning become part of a student's identity, who he is, while also becoming part of his past (Hanson, 2014). It follows, then, that there is information regarding education and learning that can only be recovered and presented through narratives. This information can only be useful when gleaned from authentic, personal narratives. This research, for instance, is based on my personal narrative. As such, I have chosen to write using first-person voice. The discourse of academic writing is well illustrated by Nash (2004) as he explains his cause to liberate academic writing: The denial of the value of the selfs stories in an academic setting is born in the command all of us have heard in school at some time: never use the 'I' in formal SELF-FULFILLMENT THROUGH EDUCATION writing. The 'I', we have been told, is incapable of discovering and dispensing wisdom without the support of the 'them', the certified experts. (p. 54) 27 Using made-up, rhetorical examples does not allow for a discursive analysis, as those will naturally conform to the discourse (Georakopoulou, 2013). However, Bamberg (2010) has indicated that an individual considering hypothetical situations for himself, such as "what ifl had made [this choice]?", may be a safer and more reliable way to explore one's self-identity with greater clarity. This is true because meta-narratives have the ability to consider deviations from or discrepancies in the discourse. There are really two parts to this idea: the ability to view one's possible selves based on hypothetical decisions in the past; and the ability to view one's possible selves in the future based on decisions currently being made. This latter part is quite relevant to this paper as a student's perception of academic achievement is shaped by discourse. Relating back to Bamberg's "two directions of fit" would raise the question as to how a student views himself in regards to education. Is it education to student or student to education? It is known that narratives are not fixed (Bamberg, 2010). One reason is that they are shared for a variety of reasons, which alters what is determined as relevant to be shared. Some examples include trying to get out of an undesirable consequence, consoling another, and teaching or sharing one's understanding with others. Again the dynamic nature of narratives is seen as a person interprets and re-interprets his life at different times. Comparing such narratives can show themes (sameness over time) in a person's life, while also showing changes. Narrative research is of particular importance when viewed in light of the latter as changes in self-identity or life-interpretation can often be unexpected and may not otherwise be noticed as discourse limits what can be SELF-FULFILLMENT THROUGH EDUCATION 28 shared and what will be seen (Dyson & Genishi, 1994). Narrowing the experience of education to charts and graphs of some such variable like graduation rates or time spent in a library does not represent what is actually occurring in a student's life. "Students use narratives to build and maintain a sense of who they are" (Hanson, 2014, para. 23). Considering the narrative nature of a student's education, it only makes sense to incorporate narratives and discourse into the field of educational research. SELF-FULFILLMENT THROUGH EDUCATION 29 PURPOSE The historical timeline of American education has seen changes from narrow religious curriculum, to broad learner-focused curriculum, to today's narrow business-driven curriculum. The current curriculum marginalizes intrinsic benefits of education limiting opportunities for personal development, the formation of self-identity, and new perspectives on life and the world. To promote the self-fulfillment and satisfaction individuals will have in both their personal and professional lives, intrinsic benefits of education must again be valued in their own right not secondarily to extrinsic benefits. The current practice, which devalues the personal components of education, limits and ignores the potential power that individual narratives have to inform discursive practices and beliefs. When the sharing of narratives is consistently censored, prevented, or otherwise limited, unknown and unexpected truths will remain undiscovered. The purpose of this project was to offer a place for me to examine my life: beliefs, philosophies, feelings, self-esteem/self-efficacy, and identity. I am the purpose of this project. I can truly say, "It is all about me." My journey through life is not only different, as all journeys are, but very unique and not very happy. I entered the M.Ed. program at Weber State University with a desire to change. I wanted to find love and meaning in my personal life; I wanted to be happy. The purpose of this project was to reach a place where I could overcome feelings of shame, guilt, and regret as I looked back on the choices I had made, specifically in regards to my education. It is about me, and in a way it is me. I do hope that it will resonate with and aid others. I hope it will build camaraderie and unity among other teachers, but ultimately, the purpose of this project was just as the title says: self-fulfillment through education. SELF-FULFILLMENT THROUGH EDUCATION 30 METHOD Educational discourse stresses the quantifiable and utilitarian aspects of education. This has led to an ignorance regarding the potential for education to provide a platform for individual growth and the lived experience of students. This driving force of education has had direct, negative effects on my life leading to confusion, unhappiness, and eventually resentment toward educational praxis. Because the motive of this project was to sort through my own personal concerns, narrative research was utilized. There have been some persisting concerns about the use of narratives as a methodology in educational research. These are addressed in the previous section titled "Why narratives are valid in educational research" and partly in the literature review. Unaddressed in those sections are concerns regarding personal narrative. Since it has already been established that each individual is shaped by discourse, the validity of findings can be questioned. Operating under the basis that subjectivity has power and provides benefits to educational research, this method is appropriate for use. Instruments Narrative research, by its definition, is based in storytelling. The story then becomes the primary artifact for analysis. It was imperative, therefore, that my story was told. This was accomplished through a written reflection of my educational experiences using a technique known as stream of consciousness (James, 1890). The idea is that thoughts cannot be viewed as isolated or chopped apart; they are always flowing-like a stream. The use of stream of consciousness shows this interior monologue through writing. Structure and grammar are abandoned to allow for an exploration of associated thoughts. In a colloquial sense, it allows, and possibly encourages, the storyteller to go SELF-FULFILLMENT THROUGH EDUCATION 31 off on tangents. Once finished this narrative was not reviewed by me until months later when I coded the data, which allowed for greater objectivity on my analysis. My written narrative provided the bulk of data. In addition, ten other reflective artifacts were used for analysis. These were written as requirements for courses taken in the M.Ed. program. It is important to note that they were not written with the intent to be used or analyzed in any project, which provides greater objectivity of the data. Of the ten, eight artifacts came from an educational psychology course. The professor required her students to design and propose assignments that would be used to assess his or her competence of the material presented in each chapter of the text. In a research methods course in the prior semester, I was first exposed to narrative research during a routine search of literature for an assignment. I initially questioned the validity of the article for publication, but after reading it felt a powerful connection and considered employing it in my own project. Entering the educational psychology course with that consideration, I felt it may be useful to practice writing narrative pieces. For each chapter in our textbook I wrote a reflection of when I felt or identified with the psychological theories presented whether professionally as a teacher, personally as a student, or as an individual. The other two artifacts came from an independent studies course in which I read literary classics, and the other from a curriculum and assessment course. Procedures· NVivo software was used to code the data. This software allows for electronic coding and sorting of written data into categories, including cross-referencing. The narrative and reflective pieces used were uploaded into the software. As I read over the SELF-FULFILLMENT THROUGH EDUCATION 32 sources I created categories and assigned sections of texts to a category. All categories were developed after the coding process began; there were no pre-defined categories. Any length of text could be selected and assigned to one or more categories. Through the use ofNVivo, all original sources remained intact while new pages were created-one for each category-which contained the references from all sources for that category in one place. It was also possible to delete references from within a category, move a reference into a different category, or to keep a reference in that category and add it to a different one at the same time. In other words, coding could be done from within the original source itself or from within a category page. Narrative research allows themes to appear without predefined categories. This avoids the forcing of references into specific categories, which provides greater validity to and confidence in the conclusions. Although the initial coding did not have predefined categories, research questions had been generated months prior. These questions were not used to create categories or guide the coding process. I developed three research questions regarding how the timing of my master's degree, my mental illness, and motivation affected my educational narrative respectively. These questions in themselves would threaten the claim of objectivity of the coding; however, I actually misplaced and forgot these research questions. I was troubled about losing my research questions; but it turned out to be an unintended positive means to improve the strength of my claims. It was under this condition that I coded the original sources without influence from the three research questions: Why were my goals for my education different during my master's degree than those in my public school and undergraduate degree? What SELF-FULFILLMENT THROUGH EDUCATION 33 influence has my mental illness had on my educational experience? How does motivation affect educational experience? When I was writing the narrative piece, which provided the core of data for this project, I felt anxious and an unwillingness to explicitly state anything about mental illness. In fact, at times, I would reword, rephrase, or entirely remove sections of the narrative as I wrote it. I knew it was an integral part of my experience, but also felt as though it should not be present in the writing. As a result, very few references to my illness survived the written telling of my story. Once I began developing research questions, I felt guilty that I was not as forthcoming about that part of the story. Dr. Mower told me that it would be fine and still useful because it might be able to strengthen my case that the discourse prevents the honest expression of my narrative. I felt that I, again, had prevented my project from showing what I believed to be a very impactful part of my narrative. First, I diminished and limited the inclusion of mental illness in my written narrative, and then I forgot to include it in my coding. It was discouraging. Dr. Mower again thought it was just fine and said the bit about the discourse battle. The pep talk was not effective and I remained saddened. This experience will be of importance in the findings section. I was disappointed and honestly felt that my project had been compromised in some way; yet, I continued. As aforementioned, normally in narrative research one would decide which categories to use for continued analysis and allow overarching themes to appear. However, since I had specific research questions, this traditional methodology was adjusted. After identifying which of the many categories ought to be used for further analysis, I created three new categories, one for each of my research questions: Master's, SELF-FULFILLMENT THROUGH EDUCATION 34 Motivation, and Mental Illness (see Figure 1). I reviewed the coded data within each of the original categories and then performed a secondary coding of the data into one (or more) of the three research questions. Any references that did not fit within those three categories were abandoned. I printed the coded data within the three research questions and then performed a tertiary coding. Just as the first coding process, I allowed categories to appear without predetermined ending points. This coding was done by hand. Figure 1. Coding data for final analysis. This figure shows the interactions of the three research questions in data analysis. Only categories that fell within the overlapping area of the three research questions were considered for final analysis. Four categories remained for final analysis: Self-worth and Self-Esteem; Authenticity and Freedom; Regret; and Change and Redemption. It is worth noting that the references within these four categories remained in the data pool after three separate coding procedures. Unlike during the original and secondary coding, the emotional influence and the overall feeling of the references were added to the criteria. Therefore, themes rather than categories will be used to refer to these four groupings. References that were accepted for final analysis were also reviewed as to whether they showed examples of the discourse or a counter-narrative, meaning that my experience opposed the discursive claim. SELF-FULFILLMENT THROUGH EDUCATION 35 FINDINGS Discourse is an idea that has developed an identity. It has power and influence over an individual, a group, or even an entire society or culture. Discourse shapes the experiences of individuals. It is an invisible hand that directs actions, thoughts, words, and beliefs. The personal stories and lived experiences are narratives. The discursive view is that narratives are fiction in themselves, that there is no individuality. Discourse makes the rules and people unknowingly obey. It is this reason that my final analysis includes this section in addition to the research questions. This research brings into the light the reality that what the discourse claims to be may not be at all. In fact the actual realities which are lived and felt every day might be completely the opposite. Though I set out to reveal the discourse and its oppression on narratives, I found that narratives may also perpetuate the discourse not only through conformity but also by agreement. My story illustrates all three of these situations: countering against, conforming to, and agreeing with the discourse. The Four Major Themes Four major themes emerged while looking within the overlapping area of the three research questions. These were: Self-worth and Self-Esteem; Authenticity and Freedom; Regret; and Change and Redemption (see Figure 2). SELF-FULFILLMENT THROUGH EDUCATION 36 Figure 2. Four themes emerged from the overlapping area of the three research questions. The arrows show the interconnectedness of all four. One theme included references about self-worth and self-esteem. Positive references such as "I feel more empowered," were coded together alongside any negative references such as "I did not deserve to have fun." The second theme presented many different feelings that have in common living with authenticity. Although the term authenticity was never mentioned in the data, I often refer to the "real-me." Other references in this theme share my desire "to be free from it all," and resolving feelings of instability. The third of the four themes was regret. Regret was also one of the original categories during the first-order coding of the data. The final theme focused on change and redemption. References included thoughts about change when I wrote," . education has the power to change people . it could change me," as well as references to applicable changes as in my world views or my motivation behind my actions. All four themes were closely intertwined. This finding was not surprising considering this was a single, personal narrative. More than being intertwined the first SELF-FULFILLMENT THROUGH EDUCATION 37 two themes were more akin to a pair. The best term for the relationship is mutually inclusive. The categories are distinctly different but necessarily interactive. I explain this term as analogous to the relationship between twins. Each has his own name, personality, habits, friends, and so on, yet always the relationship with his twin is apparent and powerful. Certainly what one twin does affects and causes changes to the other, but often both operate separately while never operating independently. In the good, in the bad, in the confusing, in the times which would otherwise fracture a relationship forever, twins are together. So also were my feelings of self-worth and my feelings about emotional stability, authenticity, and self-entrapment. The remaining two themes were also closely related and in a similar way. Contrastingly, the relationship between change and redemption and regret was more similar to cause-effect and correlation. More often than with the other pairs, references from these two themes were often found without the other nearby. However, this quote may illustrate how regret can act as an impetus for change: "I want to show the world that I can take all of those regrets and the guilt and the shame and remedy them by living by a different pattern," whereas these quotes show how change can expunge regret: "My master's degree is all about redemption." "It will give me my life and my joy back." Self-worth and Self-esteem: Authenticity and Freedom Living with authenticity, I found, brought relief. My writings mention more than once that I believe that education had the power to change individuals, and I knew that I would need to put myself in a position to take advantage of that. The data showed that I lived with a lot of shame because I was not willing to take that risk. "I could not force myself to be the best version of myself. I held myself back . and I was unhappy and SELF-FULFILLMENT THROUGH EDUCATION 38 unfulfilled." Of the many, many other entries that portray this, the feeling is most appropriately captured in a quote from Great Expectations (Dickens, 1860/1979): "In a word, I was too cowardly to do what I knew to be right, as I had been too cowardly to avoid doing what I knew to be wrong." This trend began in my k-12 experiences. As it continued, "I became more aware of the conflict between my values of growing and . [my] actions." In fact, I received "my bachelor's degree with a lot of regret and disappointment." My master's experience was different because I was willing to be authentic. I decided that I could not sacrifice.myself any longer. This relief is shown as "I am so very proud of myself. I am proud that I am doing it [meaning making education about my personal needs for once,] and I am proud that I am doing it now-earlier than later." As part of my master's program I enrolled in an individual study course. I elected to read classic literature. In part, the motivation of this was to overcome the fear that someone would one day discover, that as smart and educated as I was, I was not well read. I had not had the opportunity in school to read these books, and I had not yet taken it upon myself to procure them from the library or bookstore. These readings yielded far more than overcoming the embarrassment from the deception about not reading a few famous books. In these books I found myself and my identity. "I understand myself more because of this course," I wrote in my final reflection. One book was particularly affecting. A young, innocent man posing for his portrait was introduced in the opening chapter of The Picture of Dorian Gray (Wilde, 2011 ). As Mr. Gray experienced the world, he behaved in dishonest, lustful, and other undesirable manners. Through some magic, never fully explained in the book, the manifestations of these choices never SELF-FULFILLMENT THROUGH EDUCATION 39 showed on his face but rather on his portrait. Likewise he did not age rather his agedness appeared on his portrait. Thus he was able to maintain the appearances of a good, scrupulous man while living quite oppositely. I considered the similarities to my own life: "I feel that I misrepresented myself;"" . No one knew me. Not even my family. I could not share myself with them (referring to anyone, not just my family.)" Reading the book felt like a confession-as ifthe author of the book knew my story. It brought relief, though nothing had changed. I viewed Dorian Gray as myself in fictional form and the portrait as a representation of my soul. Others saw my accomplishments. I saw "a fraud and a man who cut the corners of his education." This book strengthened my resolve for authenticity in my education. "I do not want to look at my portrait and find it ugly and dirty and unbearable to look upon, while I appear so youthful and enviable." Instead of hiding my portrait away in the attic and behind locked doors, as Mr.· Gray did, I found that I was "as open as possible" which led to "a greater connection to humanity." Regret Many references of regret were accompanied by guilt. This was not surprising and those references, though applicable here, were better placed in the first theme of self­worth and self-esteem. What was surprising were the feelings of loss which also accompanied regret. Loss of enjoyment was one common regret, which appeared in the very opening line of my written story: "My biggest regret of my college career was that I never enjoyed it." In another reminiscing thought: "I wish I would have done more in my college career that involved . enjoyment." Yet another: "I wish I would have slowed down and enjoyed youth . "In addition to loss of enjoyment was the loss of self-improvement. This regret often came because "I held myself back." Others were formed SELF-FULFILLMENT THROUGH EDUCATION 40 while "I was frozen in fear," or because "I could do only those things in which success seemed inevitable . " I missed an opportunity to study red pandas in China. "I really wanted to go and it felt right. I had the money," but I did not go. Many of these regrets were due to social pressures. The judgement and approval of others was a deciding factor as to what I would do. "One reason . I never felt fulfilled is because I was accomplishing things to impress and fill up others buckets, not to fill up my own." One of the most interesting issues of my regrets was that I felt I had no power to change them. The feelings of loss expressed with regret came with a sense of permanence. There was a forever loss. In many ways and in various amounts of words, I expressed there are things "I will never get back." I also found that regrets were persistent. With each new regret, the "burden of [my] mistakes" would grow larger. In fact, "mistakes and regrets pile[ed] on [my] body simultaneously." Regrets, it seemed, could be created, but never destroyed. Change and Redemption I was constantly "wait[ing] in fear and hope both to be found out as a fraud . "I convinced myself that if someone were to call me out I would be forced to change. My high school counselor did just that. "I realized that she knew how I was not living up to my greatness and . gave partial effort for appearance only. It was a powerful moment in my life, but one that still did not allow me to change." I think the most interesting finding about change was that there was so little of it for so long. The second theme about authenticity and freedom presented many desires for change. Thus, motivation for change was always present, yet change did not occur. I later wrote about a requested substitution of course requirements in my bachelor's program. Again, the data showed that I was not SELF-FULFILLMENT THROUGH EDUCATION 41 completely open to embracing change. "Part of me hoped that [my advisor] would deny the request, but part of me was ready to fight her if she did." One of the premises within the literature review focused on the shift education has taken in focusing on data and grades, not the student. In my mind, this was the new discourse on education. I would call this the discourse of educational prestige. It was my belief that the discourse of educational prestige is what prevented change and growth. I believed this was the oppressive force, which had prevented my self-fulfillment. There was a great power and a sense of defiance when I wrote that I applied to the master's program "to find myself personally, not professionally." I felt I was proving something to the world when I wrote in bitterness, "This time it is about me." I found out that the discourse of education still maintained a focus on the students' best interests. Through analysis of the data, I learned that the discourse of educational prestige was not a discourse, and it already had a name. Its name was mental illness. For me it came in the fonn of bi-polar and social anxiety disorders. One common finding about change was that I refused "to deviate from the path that I had planned earlier." Once I made a plan, I felt obliged to see that plan true to the end, even after it was clear that it was a bad plan. Mental illness was the invisible force, which silently shaped my narrative to oppose and resist change. Thus, when opportunities came to improve or change, I would not take them. "I felt that I did not deserve [to change] because I had made a mistake in not planning for those opportunities." This was a dominating thought. This was what held me back. It was this logic which made regret permanent. My narrative became a collection of unhappy experiences though the influence of mental illness, not the discourse. Despite that reality, I did change. I did make "it about me." I did "make a difference. A difference SELF-FULFILLMENT THROUGH EDUCATION 42 for me." All of those changes happened, but they did not happen because I overcame the discourse. The reason that my master's experience yielded more rewarding outcomes is not because I was more aware and more empowered to fight the discourse, but rather that I was more aware and more empowered to fight my mental illness. Before my master's degree I viewed education as a means to gain social approval and self-worth, which caused me to take classes and participate in extra-curricular activities "that would be impressive and [make] people love me." This is apparent in the two examples with the high school counselor and college advisor. Contrastingly, I entered the master's program believing that it "could help me deal with my emotional insecurities and other personal chaos." Directly stating my need for emotional support is what made this time around different. "I am here to be healed," I wrote. This does agree with the discourse. Education is power. This theme is also about redemption. I found in the end that redemption is not what was there. Even though, "My master's degree is all about redemption." When I imagined this moment in my story, I wrote, "I will see my own portrait of a man redeemed of errors and a man regained of his confidence and self-worth." I do not think that redemption has taken place. The words speak of redemption, but instead I found healing and forgiveness. "I just want to be at peace," I said. "I want to feel stable." The data showed those wishes were granted. The discourse would claim that these changes in my self-worth, self-esteem, and self-acceptance were socially constructed, that there was no individual force from my narrative, but I know it is different. I felt the battle against the discourse as I pushed SELF-FULFILLMENT THROUGH EDUCATION 43 myself to find a place in the world and in the teaching profession with mental illness. I felt the pressure of the discourse every time I added a bit more of myself to the project. The discourse does influence my life, but it is not the only power that exists in my life. I have my own power to fight the discourse in the times when my experiences no longer agree with the discourse. Conformity is not guaranteed. I do have a voice, and that's what this is. This is my narrative. It is I. Conclusions I found that discourse is not inherently evil. In fact, narratives may very well agree with discourse more often than they do not. Contradicting my expectations, the data did not support that discourse was the oppressive enemy I had villainized it to be at the commencement of this project, or at least not to the severity I assumed. I found, rather, that it was the mental illness that shaped and oppressed my narrative. However, though the discourse did not oppress my narrative directly, it hid from view my mental illness, which prevented me from growth. I was unable to face my mental illness because I was not fully aware of where or what it was. It is in this way that, for me, the discourse was oppressive and was an enemy. One clear example of the role mental illness played in my narrative comes from the paired themes of self-worth and authenticity. In that section I quoted the disappointment and shame that came with the reception of my bachelor's degree. The discursive practices regarding graduation are celebrating, rejoicing, and congratulating. Clearly my experience countered that discourse. I assumed that my nanative was countering that discourse. Reviewing the data I found a quote about how I would feel upon reception of my master's degree: "The acceptance of my degree will in a way be an acceptance of myself." Here, my narrative agreed with the discourse. In light SELF-FULFILLMENT THROUGH EDUCATION 44 of these contradictory experiences, I conclude that it was my mental illness that countered the discourse. Another example was shared under regret. It was the missed opportunity to study abroad in China. I regret not going because it would have been an awesome and rewarding experience, "but in my mind I did not have the time." "I tried to convince myself that I should go and get the experience but every time I thought about taking the trip I felt overwhelmed with all the pressure to get my degree as soon as possible." The discourse on education supports unique, personal, and expansive experiences. In other words, the discourse supported the trip. It was my mental illness that pressured me into living a narrative without a trip to China. Mental illness expects conformity. It shapes narratives and counters discourse. The reason I did not see mental illness in each of these examples is because mental illness has no place within the discourse. In some professions, mental illness is acceptable and even expected. These are often the arts. This is not the case in teaching; even art teachers are held to a different standard when it comes to mental illness than their non-teaching counterparts. I have written that it is the mental illness which counters the discourse. That mental illness is part of me. Mental illness and my narrative are linked. In that way, my narrative does counter the discourse. Because the discourse said mental illness in educators cannot exist, it was difficult to distinguish between the influences of the discourse and the influences of my mental illness. It was difficult for me to find my place in this profession. I knew that I had a mental illness and I knew that I wanted to be the stable, helpful, competent teacher that the discourse advertised teachers to be. I wanted the discourse. I agreed with the discourse. However, I also had a mental SELF-FULFILLMENT THROUGH EDUCATION 45 illness, which meant I could not fully embrace the discourse. This conflict was confusing for me as a student and later as a teacher. It caused me to feel "uneasy and [lack] confidence in myself . for being unable to decide within which arena I belonged." The discourse celebrates differences and individuality. I felt that mental illness was too diverse for celebration: " . Being different and unique is not easy," I explained, "This is especially true when it comes to intellect. It is extremely isolating." There was no room for mental illness, so there was no room for me-or for teachers like me, I suppose. With all of the findings about the oppression of mental illness, I return to the final theme of redemption. Redemption is about being saved. I found there was nothing from which I needed to be saved. The discourse informs us that mental illness is to be hidden and controlled. I believe this discursive influence caused me to feel that I needed redemption from my mental illness. The discourse was wrong. I still feel that there is a necessary battle with my mental illness, yet I also found that the acceptance of my mental illness opened the doors that led to self-fulfillment. Mental illness is not a sin, which requires redemption. Had I continued to hide my mental illness, I would not have gained access to the good in education-the good of the discourse. I now have far fewer regrets, and none that haunt me, because I ensured that I received both satisfaction and growth in my master's program. I found that enjoying life is not regrettable. I found that self­improvement is not regrettable. In the final analysis, as I looked upon my po1irait, I did not find a man redeemed of his errors, but I did find a man regained of his confidence and self-worth. Whether fighting or embracing my mental illness, the data showed that it is only when I accept its existence that I feel at peace. Itis an authentic way to live. I found that being the best is not as good as being the best me. SELF-FULFILLMENT THROUGH EDUCATION 46 Finding that mental illness is what caused much of my frustration and dissatisfaction in education advocates for more narrative research on mental illness in teachers including the narratives of teachers without mental illness. This recommendation echoes the observation in my literature review that there is little research in education from the perspective of the teacher, particularly in separation from instructional strategies and professional duties. Teachers are a major part of the educational system both in effort and in number. Considering this large role, it makes sense to include their real, lived, and personal thoughts based on their real and lived experiences even when they may include such things as mental illness. The discourse of educational professionalism portrays teachers in objective ways such as measurable credentials and role-model-worthy characteristics. However, it was found that teachers' emotions heavily influence teachers' motivations and thought processes. Thus, "knowledge of teachers' emotions is essential to understand teachers and teaching" (Gargante et al., 2013, p. 2). My research showed that teachers, as people, ought not to be forgotten. SELF-FULFILLMENT THROUGH EDUCATION REFERENCES Adkins, D. (2012). Education holds a miraculous and transformative power. Capitol Ideas, 55(5), 3. Retrieved from 47 http://www.csg.org/pubs/capitolideas/sept_ oct_ 2012/sept_ oct_ 2012 images/CI_S ept0ctl2.pdf Althusser, L. (1971). Lenin and philosophies and other essays. (B. Brewster, Trans.). 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SELF-FULFILLMENT THROUGH EDUCATION 48 Dickens, C. (1979). Great Expectations. Norwalk, CT: The Easton Press. (Original work published 1861) Dyson, A.H. & Genishi, C. (1994). The need for story: Cultural diversity on classroom and community. Urbana, IL: National Council of Teachers of English. Elmes, J. (2015). Q&A with Glyn Davis. Times Higher Education. Retrieved from https://www.timeshighereducation.co. uk/ question-and-answer-glyn-davis­uni versity-of-melbourne Foucault, M. (1972). The archaeology of knowledge and the discourse on language. New York, NY: Pantheon Books. Fry, M., MacGreagor, C., Hyland, S., Payne, B., & Chenoweth, L. (2015). Emergency nurses' perceptions of the role of confidence, self-efficacy, and reflexivity in managing the cognitively impaired older person in pain. Journal of Clinical Nursing, 24, 1622-1629. Gargante, A. B., Monereo, C., & Meneses, J. (2013). Affecting dimension of university professors about their teaching: An exploration through the semantic differential technique. Universitas Pyschologica, 13(1 ), 1-22. doi: 10. l l 144/Javeriana.UPSY13-1.adup Georgakopoulou, A. (2013). Building iterativity into positioning analysis: A practice­based approach to small stories and self. Narrative Inquiry, 23(1), 89-110. Goos, M., Gannaway, D., & Hughes, C. (2011). Assessment as an equity issue in higher education: Comparing the perceptions of first year students, course coordinators, and academic leaders. The Australian Educational Researcher, 38, 95-117. SELF-FULFILLMENT THROUGH EDUCATION 49 Hargreaves, E. & Preece, S. (2014). The value of the personal in teachers' professional learning: A case study. Professional Development in Education, 40(1), 130-146. Ilanson, C. (2014). In search of self: Exploring student identity development. New Directions for Higher Education, 2014(166), 7-13. Hofstadter, R. (1995). Academic fi'eedom in the age of the college. New Brunswick, NJ: Transaction Publishers. (Original work published 1955) James, W. (1890). Principles of psychology. New York, NY: Henry Holt and Company. Koopman, C. (2005). Art as fulfillment: On the justification of education in the arts. Journal of Philosophy of Education, 39(1), 85-97. Kowalski, P. (2007). Changes in students' motivation to learn during the first year of college. Psychological Reports, 101(1), 79-89. Lebrun, K. M. (2013). A community college journey: From GED to Ph.D., Community College Week. Retrieved from http://ccweek.com/article-3428-pov-a-community­college- j ourney-from-ged-to-phd.html Leondari, A. (2007). Future time perspective, possible selves, and academic achievement. New Directions for Adult and Continuing Education, 114, 17-26. Martinez, M. E. (2010). Learning and Cognition: The design of the mind. Upper Saddle River, NJ: Pearson Education, Inc. McCaughey-Ross, B. & Mccaughey, E. P. (1980). From loyalist tofoundingfather: The political odyssey o.f William Samuel Johnson. New York City, NY: Columbia University Press. McCarthy, J. (2003). Principlism or narrative ethics: Must we choose between them? Medical Humanities, 29(2), 65-71. SELF-FULFILLMENT THROUGH EDUCATION Nash, R. (2004). Liberating scholarly writing: The power of personal narrative. New York, NY: Teachers College Press. Rudolph, F. (1990). The American college and university: A history. Athens, GA: University of Georgia Press. (Original work published 1962) 50 Sartre, J.P. (1989). The idiot in thefamily. (Vols. 1-3). (C. Cosman, Trans.). New York, NY: Random House (Original work published 1981) Smith, S. (2003). What an education did for Rita. Times Higher Education. Retrieved from https ://www.timeshighereducation.co. uk/features/what-an-education-did­for- rita/ 185364 .article Spring, J. (2014). The American school: A global context (9th ed.). New York City, NY: McGraw-Hill Education. Starr-Glass, D. (2002). Metaphor and totem: Exploring and evaluating prior experiential learning. Assessment & Evaluation in Higher Education, 27(3), 221-231. Tippen, G.K., Lafreniere, K.D., & Page, S. (2012). Student perception of academic grading: Personality, academic orientation, and effort. Active Learning in Higher Education, 13, 51-61. Wilde, 0. (2011). The picture of Dorian Gray (2011 ed.). New York, NY: Barnes & Noble, Inc. (Original work published 1890) Williams, R. (2009). Gaining a degree: The effect on teacher self-efficacy and emotions. Professional Development in Education, 35(4), 601-612. Wood, K. (2015). Changing as a person:· The experience oflearning to research in the social sciences. Higher Education Research & Development, 25(1), 53-66.

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"Suffer no longer the extortions of locM tailors S25.0U Up. $4.00 Uf. $18.00 Up $18.00 Up. Correspondence Solicited With Responsible Parties Desiring to Act as Agents. OEHM'S AGME HALL (JMIffi, HnTTERS, # fuRimnro, 5 and 7 W. Baltimore Street, Annex 6 and 8 S. Charles St., BALTIMORE, MD. NEW SPRING STYLES Of Suits and Overcoats now ready at 20 to 30 per cent, under com-petitors' prices. Write for Samples and Price List. WILLIAM SMALL, DIM DOOM IIMER AND DOOR DMDER, 6 WEST MARKET STREET, YORK, PENNA. w. S^SGHRODER, DEALER IN Hats and Caps? ^ Boots and ShogS? No. 6 Balto Street, Gettysburg. IV ADVERTISEMENTS. F. D. SCHHIVER Draper, Importer, fl^D JVterehant Tailor, 23 Baltimore Street, GETTYSBURG, PA. The College Mercury. Vol. I. Gettysburg, Pa., July, 1893. No. 5. THE COLLEGE MERCURY, Published each month during the college year by the Students of Pennsylvania (Gettysburg) College. STAFF. Editor : JULIUS F. SEEBACH, '94. Associate Editors ; ALBERT S. COOK. '95. FRANK E. FICKINGER, '94. HENRY E. CLARE, 95. WALDO D. MAYNARD, '95. PAUL W. KOLLER. '94. ROSCOE C. WRIGHT, '95. FREDERICK H. BLOOMHARDT, '94. Alumni Association Editor : D. FRANK GARLAND, Baltimore, Md. Business Manager; BENJAMIN R. LANTZ,'94. Assistant Btisiness Manager ; CHARLES F. KLOSS, '94, T **c /One volume (ten months), . . . . $1.00 1EKMS-1 Single copies, . . . . ; 15 Payable in Advance. All Students are requested to hand us matter for publication. The Alumni and ex-members of the College will favor us by send-ing information concerning their whereabouts, or any items they may think would be interesting for publication. All subscriptions and business matters should be addressed to the Business Manager. Matter intended for publication should be addressed to the Editor. Address, THE COLLEGE MERCURY, Gettysburg, Pa. COMTENTS. SEMINARY COMMENCEMENT PROGRAMME^ 75 CANDIDATES FOR DEGREES 75 ABSTRACT OF DR. VALENTINE'S BACCALAUREATE SER-MON, 76 ABSTRACT OF BACCALAUREATE SERMON BY W. H. DUNBAR, D. D., 77 ABSTRACT OF Y. M. C. A. ADDRESS BY PROFESSOR YUTZY, 79 CLASS-DAY PROGRAMME, 80 IVY POEM, 80 IVY ORATION, 81 BELLAMY OF CLASS OF '93 82 '93 CLASS-DAY SONG 83 JUNIOR ORATORICAL PROGRAMME, 84 THE REALITY OF DUTY, 84 THE MISSION OF EDUCATED MEN AND ITS FULFILL-MENT, 85 ROLL OF HONOR, 86 COLLEGE COMMENCEMENT PROGRAMME, 87 CANDIDATES FOR DEGREES, 87 THE POWER AND INFLUENCE OF PERSONALITY, . 87 PHILO. SOCIETY'S RESOLUTIONS, 89 COMMENCEMENT NOTES, 89 SEMINARY COMMENCEMENT PRO-GRAMME. WEDNESDAY, JUNE 7TH, 1893. Holman Lecture on the Augsburg Confession.—Article VII. De Ecclesia. Lecturerfor 1893-93, . . . REV. P. BERGSTRESSER, D. D. Baugher Lecture on Christian Worship. Lecturerfor 1892-93, . REV. C. S. ALBERT, D. D. THURSDAY, JUNE 8TH, 1893. The Religious Principle in Man, . . . EDWARD E. BLINT. The Preacher as Pastor, . . . JOHN F. W. KITZMEYER. Christianity's Responsibilityfor Islam, . GEORGE H. REEN. Parting Counsel to Class, REV. M. VALENTINE, D. D., LL. D., President of Faculty. CANDIDATES FOR DEGREES. Jonathan E. Bittle, Baidland, Pa. II. Clayton Bixler, Manchester, Pa. Edward E. Blint, Littlestown, Pa. William J. Bucher, New Bethlehem, Pa. Ellis B. Burgess Avonmore, Pa. Henry H. Flick, Lavansville, Pa. Frederick S. Geesey, Spring Grove, Pa. Morris F. Good, Lionville, Pa. Oscar H. Gruver, Hyndman, Pa. John F. W. Kitzmeyer, Davis, W. Va. Harry L. McGill Louisville, Ky. William G. Minnick, Middletown, Md. Samuel T. Nicholas, Allegheny City, Pa. George H. Reen, Newport, Pa. Herman C. Reller, Miltonsburg, O. Ulysses S. G. Rupp, Ono, Pa. Franz S. Schultz Morrelville, Pa. Samuel A. Shaulis Grafton, Pa. Luther T. Snyder Orrstown, Pa. William J. Wagner, Centre Hall, Pa. 76 THE COLLEGE MERCURY. ABSTRACT OF DR. VALENTINE'S BACCA-LAUREATE SERMON. John xix, 20: "And it was written in Hebrew, Greek, and Latin." WE cannot regard it as a mere accident that put the inscription on Jesus' cross in Hebrew, Greek, and Latin. For it came as the result of providences that had for centu-ries been shaping the course of history and bringing the peoples of these tongues to Jeru-salem and Calvary at that time and in the re-lations which determined the writing. Long lines of Jewish, Grecian, and Roman develop-ment had been made to converge there, as in a focus of Divine movement and preparation, in an event that was at once to express the outcome of more than four thousand years of history and take it all up for the life of the on-ward ages. And though Pilate penned the title, God had determined the form of it by these . wide-reaching directions and over-rulings. But not particularly as to the outcome of the past are we to view the fact of the three-fold inscription, but as related to the future, in the meaning and bearing of the cross on the phases and factors of life which Providence had brought there. What God brought there He meant should feel the touch and power of what He was doing there. He manifestly de-signed that what the Hebrew, the Greek, and the Latin providentially represented was to come under the power of that cross, to be met, taken up, and carried to the true con-summation provided for them in the grace and redemption of the Gospel. Let this, then, be our subject: The cross of Christ as related to the three great features or interests of human life which its threefold inscription represents. 1. To begin: It is no obscure inference, but a plain, direct fact that the writing " in He-brew," under the circumstances, identifies Christianity with the consummation of super-natural revelation, or revealed religion, in the earth. As the tongue of the chosen people this stood almost as a synonym of that mys-terious working of God through all the pre-ceding centuries, by which grace and redemp-tion and supernatural truth were being given to men. " To them were committed the oracles of God." Whatever God may have done for His fallen and wandering children in other nations and tribes, it was clearly through the race of Abraham that there descended the great unique, divinely-guided movement, opened in the proto-evangel by the closing gates of Eden, promising and preparing for the race recovery from sin and restoration to God. The onworking divine response to humanity's woeful need had been drawing a clear, deep, broad, and wonderful line of his-tory down the passing centuries. It was peculiar, without a parallel, an isolated, marked, inextinguishable phenomenon in the world. The most acute criticism, the most relentless hostility of effort, has not been able to reduce the Israelite development to the grade of a mere natural evolution. Israel's history stands apart, and juts boldly out from the features and fortunes of the common his-tory of those two thousand years of the world's fortunes, marked by clear and yet clearer supernatural self-revelations of God, of His will, His law, His love, His grace, and a di-vine preparing of salvation for the ends of the earth. And when the times stretched on to their " fullness," and the crowd stood on the brow of Golgotha, the Hebrew inscription— " This is Jesus, the King of the Jews "—was a notice to the peculiar people that then and there was being fulfilled all the grand purpose of their history. And the point to be observed is that the cross of Christ was the turning of all the preparatory stage into the fullness of the divine religion for mankind. This supreme interest of man, the supply of his religious nature, was here all taken up and satisfied in completed provision—in Christianity. The way of divine acceptance, righteousness, and immortal life is fully opened. The whole religious interest of the race, for mind, heart and will, for worship, conduct and character, is met and consum-mated in perfected provision and divine powers, for the ends of the. earth and the ends of time. 2. But we look up again to the provi-dentially shaped inscription and see another great human interest provided for. Without doubt, the Greek tongue represented a factor and movement of deep and lasting interest to mankind—culture, intellectual development, attainment of the true and the beautiful, the refinement of life. " The Greek seek after wisdom." They developed a culture whose lit-erature has ever since been a study and disci-pline in the educational work of the civilized THE COLLEGE MERCURY. 77 nations. Greece represented humanity's best effort, up to that day, in the mind's striving in the realm of thought, the world of ideas, the philosophy of existence, the discovery of truth. But when the Jewish Messiah came in Pal-estine, Greek culture had exhausted its best powers, and was sinking into skepticism and sense of failure. Its sun was going down, when God proclaimed, in substance, in the Greek tongue: " Lo, this disappointed aim shall find its own in the power which the cross shall put into the world." And has Christianity really answered the great interest which the Greek striving was feeling after, but failing adequately to estab-ish ? But, as merely incidental to its grand religious aim, Christianity has necessarily be-come light and life to the human intellect, the exaltation, refinement, glory, and joy of human culture. Trace the progress of Christianity through the world and down the course of time, and you trace the highest ascent and ad-vance of the enlightenment and culture of the race—a new culture from the year of the cross. Philosophy, science, art, discovery, invention, and ■ all the pure and refined humanities flourish and bear richest fruit, as under new skies and with living waters at the root. The explanation of this is easy. In Chris-tianity "the true, the beautiful, and the good" are forever revealed in quickening power for the intellect and life. The true view of the world is given. The grand truths of the fatherhood of God, the brotherhood of man, the obligations of righteousness, the present life an open avenue to a lofty immortality, all have been placed under thrilling illumina-tion. The Holy Scriptures, as the embodiment of Christianity, have been a peerless power for culture, a book to give the mind the grandest horizons and the most exalting ideals. They have supplied to literature its finest themes, and winged its highest thoughts. Art—in sculpture, painting, music—has reached its best results under this influence. 3. But there is another interest of human life that, failing elsewhere, was brought to read of a divine provision on the cross. By the Roman development the " Latin " tongue was the synonym of law and administration. In this it has ever been considered as standing conspicuously over against the significance of Greece. Law is one of the fundamental interests of the earth and in the skies. It means order, not chance, or chaos, or anarchy. Its seat is in heaven. It is at the basis of all well-being. In the physical world law reigns everywhere, from the rhythm of the planets in their orbital sweep and times down to the ebb and flow of tides, the growth of trees, and the coloring of flowers. Hence the regularity, harmony, adaptation, beauty, and joy of nature. For rational free agents law is just as truly a ne-cessity for order, welfare, and blessedness. Here, however, it is moral law, a free en-forcement by men upon themselves of the principles of righteousness and love. From want of this moral element, even in Roman power at its best, what shuddering wrongs marked all administration, and kept chaos and woe in life! Christianity stands for the su-premacy of law. Even the atonement and redemption were in the interest of righteous-ness. Upon this basis of ethical law Christianity comes as a« divine consecration of statute and civil administration. It gives a place and dig-nity to law, compared with which the old ad-ministrations of paganism were but the tyran-nies of willfulness and brute force. The actual governments of the so-called Christian nations are, alas, not yet according to the lofty ideal. Secular governments are the last things on earth to be really Christianized, and their growth in grace is very slow. Yet a mighty improvement has come. The nations under the banner of the cross are leading the world in the science and administration of good laws. Thus Christianity has been proving itself to be the gift of the Divine hand, to bring human life under the laws of Heaven's order; and, as Lowell says, " Mold the world into the scheme of God." ABSTRACT OF BACCALAUREATE SERMON BY W. H. DUNBAR, D. D. Esther iv, 14 : " Who knoweth whether thou art come to the kingdom for such a time as this?" OUT of this old story of the long ago comes God's message for us this morn-ing. The story of Esther is a Bible gem. It is a remarkable fact that the name of God does not once occur in it. To discard it on this account as of no moral or religious value 78 THE COLLEGE MERCURY. is a serious mistake, for at every step in the wonderful book we cannot fail to trace the evidence that God Himself is there. When God beckons with His finger it is just as im-perative on us to pause to note as when He speaks. The text is an appeal which came to Esther at a moment of supreme crisis for herself and her people. It must have come like a trumpet call. It was like the pulse of God beating down into her soul, and nerved the weak woman's heart to the splendid resolve : " If I perish, I perish." The appeal has a certain special emphasis for those I am to address this morning. i. It is an appeal to those who have come to a kingdom of any special advantage or influence or power. Things are wonderfully equalized in this world by a law of compensation. Lowly place has'small honor among the sons of men, but it has also less responsibility. " Getting up toward the stars appears to be promotion, but it is getting up also amid the tempests." It is a great thine to come to a kingdom—it is an appalling thing to face the responsibilities of a king. There are men who have come to a kingdom of wealth. They have come to a most royal kingdom. The sceptre of gold is more potent than ever was the sceptre of monarch. It is a great thing to be rich—it is a serious thing to face the re-sponsibilities of riches. There are men who have come to the kingdom of official place. The holding of office brings honor and power, but with it enormous responsibility. It is deplorable that it should ever become matter of political manipulation. There are men who have come to a kingdom of knozvledge. Highly favored are they who have been given special educational advantages. The educated man stands first among thousands. His very exaltation brings serious responsibilities. And most favored of all are they who have come to a kingdom of grace. It is a great thing to be a true child of God—it is a matter of solemn import to face the responsibilities of being a Christian. 2. It is an appeal emphasised by the claims of " such a time as this." Transfer this sen-tence out of its ancient settings and fix it in the framework of present conditions. Con-template the time in which we are living, its movements and spirit. Take up the morning paper as it comes to your door with its record of current events, and we are ready to cry out with ever-increasing amazement, " Such a time as this I" Pre-eminently characteristic of the time in which we are living is its intense activ-ity. We are living at a tremendous rate. Again and again the question must rise to every thoughtful mind,—" What will be the end of this fever-heat ?" Equally characteristic of the time are its marvelous achievements. There is something almost startling in what science has accomplished, and in the triumph of mind over matter. jhty are the possi-bilities of good, but grave are the possibilities of peril. Most seriously characteristic of the time are the grave problems it is called upon to face. There are the problems involved in cer-tain secular issues. More significant than these there are the problems involved in great moral issues, and back of all these there are the problems involved in what may be called the strictly religious issues of the time. The same problems have troubled other ages. They have been able to temporize with them. We are brought face to face with the absolute necessity of a practical solution. It seems as if we were on the eve of great movements. Trifle with these problems, and the hand on the dial may be turned back four centuries and more. " Such a time as this " has tre-mendous claims upon men who have been fa-vored with power of any kind. The masses are, and in large measure must be, what the tendencies of the time make them. It is not a time for the enthronement of demagogues or political schemers. Grave above all are the responsibilities laid upon men who have been favored with the advantages of mental culture and higher education. To whom else may we justly look for the enlightened thought which is rightly to solve these great problems ? 3. It is an appeal which grows solemn in the recognition of divine purpose. God Almighty rules in the affairs of this world. This is evi-dent in the course things were made to take in the court of Ahasuerus. And it is just as cer-tain that God's providences, in controlling the affairs of this world, centre in individuals. Expectation waits over every one of us. Doubt this for a moment and more than half the inspiration of life is gone. Think of the unknown possibilities which hide in this cer-tainty of divine purpose! who knoweth ? The very thought is enough to make any heart that is worth beating at all throb with the THE COLLEGE MERCURY. 79 most intense earnestness. Does it stagger the mind ? Thank God if it does. The mind that can contemplate it without emotion is un-worthy the favor of culture and education. The moment of hesitation is over. The voice of God has sounded down into Esther's soul and the true heart responds, " I will do my duty, and if I perish, I perish." O woman ! grandly hast thou spoken! O weak heart! God's pulse beating down has been thy strength and nerved thee to heroic purpose! Blessed are they who hear God's call and make it the resolve of the heart. Fall into line with the divine purpose and nothing can resist you. Young gentlemen of the class of 1893, my message to you this morning is contained in the appeal of the text. With all its emphasis and in all its solemnity I lay it upon your hearts. Favored among men do you stand to-day. The college graduate starts into life from a vantage-ground which is bound to in-sure success if he is faithful. His chances as over against the non-college graduate are as one hundred and fifty to one. On his gradu-ation day he is crowned with honors more royal than those of a prince. And it is your privilege to take your places, equipped for active work, at a time of wonderful opportu-nity. Wherever your lots may be cast, you will find yourselves in the whirl of mighty move-ments. A whole society is remaking itself. It is not a time of achievement for armed hosts. The sword which flashed over the battle-fields of the past is sheathed. The con-flict of the hour is an intellectual and moral one. History, in all its centuries, has never afforded such opportunities for achievement to cultured minds. " Who knoweth whether thou art come to the kingdom for such a time as this ?." Divine purpose hangs over each one of you. God's call comes to each one of you. It may be a call to one or other of you to great achievements or to mighty martyrdoms for the truth ; who knoweth ? Seek for God's work for you, and be God's men in doing that work. Find God's path, set your feet in it, and follow it with heroic resolve, and it will lead you to the golden mountain summits of victory. 1 Why fear the night ? Why shrink from death, That phantom wan ? There is nothing in heaven or earth beneath, Save God and man." WHITTIER. ABSTRACT OF Y. M. C. A. ADDRESS BY PROFESSOR YUTZY. "Ye also the called of Jesus Christ."—Rom. i, 6. THIS, dear friends, is an auspicious hour in the history of your lives. We have assembled to hail with joy and thanksgiving the onward march and brilliant achievements of this band of noble and consecrated young men, known as the Young Men's Christian Association. I take this text as a motto and THE YOUNG MEN'S CHRISTIAN ASSOCIATION as the theme to guide me in my address. And let me ask you first to note the humble origin and the marvelous growth of this Association. This organization sprang into existence as a proof of the fact that God, in the fullness of the times and in every emergency, raises up the man and starts the movement that will best glorify His name and advance His cause. It was when the principles for which Hooper and Latimer had gone to the stake were rele-gated to the rear, and the Pietism of Spener and Francke had vanished, and the Church of Christ seemed paralyzed in her effort to save young men, that the Y. M. C. A. was born in London, 1844. Twelve God-fearing young men in a little room twelve feet square, just above George Williams' counting-room, or-ganized the Y. M. C. A. That little English-speaking Association is now a polyglot or-ganization, teaching all tongues in all lands. Broader than the wings of the Roman eagle in the days of the Caesars, this Association girdles the globe, and has friends and patrons among the greatest and best of the earth. In 1890 the College Y. M. C. A. gave $20,000 for Foreign Missions. Within twenty years 2,500 men have entered the Gospel ministry under the auspices of this organization; 20,000 have professed conversion, and 40,000 more have carried new spiritual activity into the various avenues of life as College Y. M. C. A. adherents. Over 6,000 men in out-colleges volunteered in less than six years for Foreign Mission work, 600 of whom are now in the Foreign Field. Surely the finger of God is in this movement. Let me next enumerate and emphasize some things that will lead to greater results in future. A glorious history lies behind you, but the Golden Age of the Y. M. C. A. lies in the future. 8o THE COLLEGE MERCURY. 1. The first I name is Higher Spiritual At-tainments for yourselves. Let it never be forgotten that it was for " the spiritual improvement" of those belonging to this Association that it was formed. You are not primarily a social club, nor a debating society, nor an athletic club, nor even a galaxy of startling scientists, but you are more than that. You are CHRISTIAN MEN. Christ-like character is your chief glory and power. As ye are called of Christ, as ye bear His great name, so must His religion and character, molding your character into more heroic proportions, be your chief aim. " More love, O Christ to Thee, more love to Thee " must be your constant prayer. 2. More personal effort for the salvation of the unsaved is urgently needed, as another point. There are in the colleges of our country now over 150,000 young men, more than one-half of whom are indifferent to the claims of Christ. In your generation over 2,000,000 of young men will go from college' walls to bless or to curse the coming centuries. Is it any wonder that President Hitchcock, of Union Theological Seminary, already eight years ago said, " The great fact in the religious life of our colleges to-day is the Young Men's Christian Association " ? The age is critical, the moment is pivotal, the guns of the enemy are thundering from rampart and turret, and "To arms, to arms for the rescue of the lost," is your Captain's com-mand. Sir Humphrey Davy says his greatest discovery was Michael Faraday, and we may say Kimbal's greatest discovery was finding Moody. Find your lost brother and bring him to the feet of Christ in the Christian Church. 3. Have unbounded faith in God's Word, and boundless enthusiasm for Christ's cause. The scholar and student must be on his guard lest he lose warmth of soul, or enthusiasm in holy things. The very purpose of a college education is to rtake men critical, accurate, logical; but criticism is always a cold-blooded thing. The student must be on his guard lest he cultivate his intellect to an edge so sharp that it will cut out his heart. The Holy Spirit is needed, and daily meditation upon holy things to keep up a warm glow of soul for heavenly things. Enthusiasm laid the plan of redemp-tion and carried it out. Enthusiasm built the Pyramids in Egypt and the Temple in Jerusa-lem. Enthusiasm led old blind Homer to sing his immortal songs to the masses, and Milton to write his immortal Paradise Lost. Enthusiasm thundered in the invectives of Demosthenes and fulminated in the periods of Cicero, and enthusiasm consumed the heart of Jesus. Let this holy faith abide in your hearts, this holy fire burn in your souls, and you shall be crowned conquerors on earth, and be made heirs of immortal glory in the bright beyond. CLASS-DAY PROGRAMME. TUESDAY, JUNE 20TH, 1893. 6.30 P. M. Master of Ceremonies, GELLERT ALLEMAN. IVY EXERCISES. Ivy Poem, N. L. J. GRON. Ivy Oration, JOHN C. BOWERS. Ivy Song (Yale), . . '93 GLEE CLUB. CLASS EXERCISES. Class Roll, VIRGIL R. SAYLOR. Class History, G. M. K. DIFFENDERFER. "Bellamy," JEROME M. GUSS. Pukwana, WILLIAM L. AMMON. Class Song, . JOHN HAY KUHNS. IVY POEM. NIELS L. J. GRON. The years which nurtured us, amidst these walls, have flown. From stern authority, we hear, you, too, must fly : These learned peers, these halls of lore, this sacred place Shall seem to us, when like light birds we soar away— Away into our strange and hidden destinies— As one pure fount from which the stream of life doth flow; And we who drank from it shall never thirst. Now here, just where the glowing twilight of our course Meets with the brilliant dawn of true sincerity, With hearts so full, at once, of sadness and of joy, Of aspiration's fire and true ambition's zeal, To Alma Mater we express our filial love ; Within her bosom do we plant this ivy sprig, That, as it grows, it may entwine our hearts to her. In fancied imag'ry behold the time and place, When once, and where, this ivy plant did thus enshroud Those ancient shrines, those heroes' statues of renown. The mother of the sprig which we have planted here THE COLLEGE MERCURY. 81 Did once adorn the home of Scotland's noblest son. Entwined by it was Abbotsford, the home of Scott, And now forever may it grace our home of lore. Classmates, behold the duty of this tiny twig. How steep and smooth the wall which it must climb! How fierce Boreas' blast, how hot the scorching rays Which, in its course, it ever must endure ! It does not shrink—with constancy aloft it climbs. The velvet rose, the pansy blue, so quickly fade, But it, triumphant in its march, is ever green. Now wreathe around these college halls our loyalty. Fond memories of the past within thy leaves enfold. Be vigorous and strong, and beautify this wall, And, as thy sparkling dew reflects the heavenly blue, So may each one of us, as we our course shall run— So may our dear old Alma Mater's sun— To all mankind reflect the noble and inspiring truth. IVY ORATION. WHO wishes to be forgotten ? It is so sweet to be remembered that many a deed is done simply with this motive, that the doer may not be forgotten. And we of " ninety-three" are not different, in this particular, from our fellow-men. So, to perpetuate our mem-ory, we take this ivy green and plant it in the soil, hoping that mother earth will nourish and cherish it, and that these walls will furnish it with support throughout the years to come. But may we not hope that we shall leave behind us a more enduring memory than that of the ivy ? A teacher once asked a class of boys where Washington lived. They were all nonplussed. Finally one little fellow ventured to raise his hand, and, when asked where, he said, " In the hearts of his countrymen." Now that is where we want to live. Do not think we are so ambitious as to hope or ex-pect to become great like Washington, but we mean simply that it should be our ambition to live in the hearts of those with whom we come in contact. If it should be our lot to mingle, not with the many, but the few, if we may live in the hearts of those few, we shall have done well. How may we live in their hearts ? By living for the good of others, by endeavoring to help onward and upward every man we meet. May we not learn some lessons from the ivy ? It is a hardy plant. It does not demand that the sun shall always shine upon it, but it rather grows the more luxuriant in the shade. Storms do not affect it. In winter and sum-mer it is ever the same—a thing of beauty. And the lesson for us to learn is not to allow adversity to dwarf, but to develop us. If the sun does not always shine upon our pathway (and our lot will be different from that of most mortals if it always does), we must learn to be undaunted, brave to endure the cold of winter, the heat of summer, the clouds and storms that shall meet us on our journey through life. A second lesson : The ivy seeks a support, —a tree, a sheltering wall—to which to fasten its claspers or tendrils, and thus enable it the better to withstand the storms that are bound to come. So we cannot stand in our own strength, but, if we would make a success of life and be ready for the life beyond, we must seek Christ, the Rock, a sure refuge in the time of storm. Sometimes an ivy is seen clinging to some tower, its stem completely severed, so that it no longer receives nourish-ment from the earth, but, by means of its claspers penetrating the structure, it still con-tinues green and flourishing. And so it may be with us eventually. The world may deal hardly with us, and we may feel that all that holds us to earth has been taken, but we still have our Rock to which to cling. The ivy is a tenacious plant. It takes firm hold and does not easily let go. It clings to its support. So to make life a success it is necessary for man to have a definite purpose to which he should strictly adhere. Let nothing daunt him in pursuance of that which he thinks right. Let all his powers be con-centrated in the achievement of that which is great and noble. Then may we bespeak for him a career most brilliant, most lofty. Turn-ing history's page, what glowing tributes are paid to the memory of those who wielded a fearless pen in the interest of some potent cause, or spilt their life's blood for its further-ance ! As the ivy ever persists in climbing upward, growing higher and more beautiful as it becomes older, so let us emulate its exam-ple, whatever be .our calling, and strive to be-come greater and nobler as we advance in years. The ivy is naturally a beautiful plant, but, in order to make it symmetrical, so that it will present a comely decoration for these walls, we shall have to direct it where to climb. So have we been directed during our college 82 THE COLLEGE MERCURY. course, by means of liberal studies, into sys-tematic and symmetrical education. These walls may become weather-stained in time, but our clasping ivy will still continue to grow green and luxuriant. The hardships and trials of life which will be ours to meet after leaving these classic halls will bring with them sorrow and care,but let us bear up under them courageously and with manly fortitude. These walls may molder, yea, may crumble away, but the ivy which we have to-day planted will still veil the ruins and decorate decay. Little ivy, first clasping in thy infancy to-day the wall which is to be thy future life support, cling fast, though wild the tempests break, and yield not to the winds' control. Each blast resisted will render the succeeding blast less severe. May earth and showers nourish thee and help thee to mature. Though the world is dark with tempests, and our pathway is beset with trials, mayest thou still remain the same, rejoicing in thy beauty. It is devoutly to be wished that the class of '93, which now, in its infancy, must sur-mount the wall of difficulty before reaching the heights of distinction, will cling fast to the course in which it has been directed, and not yield to any storms of adversity which may beset it. Let us, then, classmates, strive up-ward with mind and heart and soul after that nobler and broader truth which shall be the transcendent ivy wreath crowning those who shall live in the evening of life. JOHN C. BOWERS. BELLAMY OF CLASS OF 93. MYSTERIOUS and wierd is my story. Desiring to complete my cabinet of battle-field relics, I asked Dr. Menges for a souvenir of the " new and wonderful com-pound." He told me to go where it was made. After passing down many winding stairs, I arrived at a dismal vault. On enter-ing the den I accidentally upset some sulphur and phosphorus into the terrible compound. A loud report followed, lurid flames shot forth, and suffocating fumes overcame me, so that I soon fell into a deep trance. 1 was transported into that mysterious, prophetic realm which is so Wisely veiled from mortal eye. As I was standing at the end of the next quarter of a century and " looking backward," it was with mingled feelings ofjoy and grief that I noted the mighty changes wrought and the wonderful progress made. I was told that any information I might desire about old friends could be obtained by going to one of the offices of information. Going to the nearest office I, as directed, having fixed my mind upon persons about whom I desired information, pressed a button. I first heard of my old chum. He and Jacob were still giving their famous lecture on " Columbus and the World's Fair." Jake car-ried the boodle and Jonathan the wind. Pressing the button again I was told that " Denmark " was managing a first-class thea-tre. His best play was " American Girls," and his actors were: "Sister," a shy mesmerist; " Lizzie," an excellent guy; " Neudy," a clown, and " Kelly," stage manager. Next, I learned of a gentleman living in all the luxury and enjoyment that love and money could bestow. Yes, with his little lamb Bob could always be happy. Again, I was informed that the most flour-ishing city in the country was due to the push and punctuality of two men—a business man and a minister. They held " Christmas " re-unions every year. They were, of course, Kuhns and Dieterly. A sad picture was next revealed. A de-structive fire swept away two brothers' for-tunes, and Plank was carrying brick up four stories, while Heffner supplied mud on his "mortar-board." A beautiful scene followed. The first En-glish Lutheran Church of New York city was decorated with the loveliest flora of the season. The happy bridegroom was Geo. C. Baum, and the officiating clergyman was Fred H. Knubel, D. D. The next case was that of a very short but brilliant career. Immense crowds assembled to hear the eloquent sermons. But the minister, having bet on a rooster fight, THE COLLEGE MERCURY. 83 quarreled with the Squire, and in the melee Rev. Grimes and " Squire" were mortally wounded. A mystery was solved by the next revela-tion. Even after it was propounded by Dr. McKnight at Commencement, it remained un-solved who was the married man of the class, but I was told it was the great salesman, Culp. Politicians were not all dead. Tammany and Hill were succeeded by Flavius and Saylor, Quay, by one of ability who rose from one position of trust to another. Because of wire-pulling propensities, he was a favorite of farmers, and so Deardorff and Allison got Gies to fence their farms. I was heartily gratified to learn that " Pap " had improved sewing-machines, so that, by placing a piece of calico upon the machine, there came out a complete silk dress. These machines were manufactured by Bortner, Enders & Co., of York. The two leading scientists of the age sur-passed all former ones by their dazzling brilliancy. A staunch advocate of descent from an ape was Alleman, while Welty was a verbose literary palaeontologist. Next, I heard of a'prisoner before the bar of justice. Chief witness for prisoner was Dr. Boyer. Hipsley was cleared by the eloquent appeals of his lawyers, Leitzell and Am-mon. The news following was a pleasant surprise. Gettysburg College had become a great university. Of course, H. S. Ehrhart became the efficient President; Professor in Chemistry, Dr. Gettier; Professor in Hygiene, Dr. Nipple; Professor in Latin, Rutt; and floor-sweeper, Dundore, F. R. S. I was astounded at the next report. A youth I had once known as bashful and noisy had become a complete failure. He failed in study, in running a machine for the " Colum-bian Phonograph Co., of Washington, D. C," in the ministry, and in life. He was taking in washing for his wife, who kept him by her own industry. What I next heard was that in the fastnesses of the South Mountain dwelt a hermit who was in seclusion from a disappointment in love. He wore whiskers, and was known by mountaineers as "Billy." Then I was told that Lutherville had the largest female seminary on the continent. Its genial principal was his father's successor. Girls always did take well to " Sal." I now found that a medical doctor flourished in Catawissa, with the largest practice in the State. He was assisted by Dr. Smith. Then I heard that Dr. Bowers had taken his brother's congregation in York. A strange thing about his people was that, in things spiritual, they were so like their ancestors. It likely arose from similarity of discourses. I now caught the word that great authors were living at Mahwah, N. J., and found that the critical essays of Brallier and Sutherland were read far and wide. Joyful was I to hear that two worthy men were wielding a powerful influence for good by their eloquence and singing. The Moody and Sankey of the nineteenth century had become the Kline and Diffenderfer of the twentieth. I longed to have a talk with them, but while I meditated, a burly man, a robber, entered the office and threw me violently to the ground. By the tackle, I knew it was " Ajax." I struggled and kicked and screamed. The effort awoke me, and I found Dr. Menges busy shaking and rubbing me to consciousness. I got the relic I was after, thanked the doctor for his kindness, and departed, rejoicing that I was alive to tell the tale. J. M. Guss. •93 CLASS-DAY SONG. JOHN HAY KUHNS. Tune : " We meet again to-night." Our college course is run, boys, With books and fun; Now sturdily row, On life's sea we go. We'll paddle our own canoe, ever true and staunch, And conquer every wave. CHORUS. We'll launch and row, and jolly be, and jolly be through life, my boys, With never an anxious fear, boys, never a sigh to hear— Farewell to all, my boys—a fond farewell. Since first we came to college, So green and young, More wise we have grown As the years have flown. We'll paddle our own canoe, ever true and staunch, And conquer every wave. 84 THE COLLEGE MERCURY. We part in love tonight, boys, A college class ; On billowy tide Our ships we'll guide. We'll paddle our own canoe, ever true and staunch, And conquer every wave. JUNIOR ORATORICAL PROGRAMME. WEDNESDAY, JUNE 2IST, 1S93. 9 A. M. *T/ie Imagination and its Value, , FRANK BARNDT. ■\A Governing Purpose, R. WARREN MOTTERN. * Courage Mounteth with Occasion, L. ASHTON BUSH. ■\Breakers Ahead, FRED. H. BLOOMHARDT. *Aims of the Student ELMER M. STAIIL. ■\A Debt we Owe DAVID W. VAN CAMP. *The Reality of Duty, . BENJAMIN R. LANTZ. f The Human Mind, JOHN S. ENGLISH. * l'hrenakosmian. t Philomathean. THE REALITY OF DUTY. MAN is born, he lives, and when he dies humanity is either better or worse for his having existed. No being leaves this world in the condition in which it was when he entered it. His influence has been for good or evil, in proportion as he has done his duty or shirked it. The thinking minds with which the Almighty has endowed the creatures made in His own image sooner or later com-prehend the great truth that, " Life is real, life is earnest," and with that comes the realization that there is a purpose in these lives ; that they have a duty to perform, and that this duty is as real as life itself. " Man does not live for himself alone." Indeed, he does not try to do so. He is as dependent upon his fellow-men as are the growing fields upon the rains of heaven. As well might the brain say to the hand, " I have no need of you," or the earth cry out to the sun, " You need no longer shed your light o'er me," as for any mortal to declare, "I am an independent creature, and am indebted to no man." We do owe obligations to the race, and, when once we recognize it, we know that duty is a reality, and that the happiest are they who endeavor to make others happy ; a simple but glorious truth. The present age says, " No matter what may be your condition in life, .whether it. is to win the fame of a Napoleon, or to pace up and down a midnight beat, guarding a sleeping camp ; whether it is to amass the wealth of a Crcesus, or to live as the humblest laborer, you have a real part to play, and must plav it well." " Honor and shame from no condition rise, " Act well your part—there all the honor lies." On the day of the battle of Trafalgar Nel-son called out, " England expects every man to do his duty." To-day, when such grave and important questions are confronting her, when some of her most sacred institutions are in danger of being desecrated, America looks to her young men and expects each one of them to do his duty. Conscience, that small voice, is constantly reminding us of the reality of duty. Like the sentinel at his post it stands, ready to breathe into us virtuous aspi-rations and prompt us to noble achievements. Oh! that men would stop and listen to its voice. Oh! that they would heed its call to duty. Then at the end could more exclaim with the expiring Nelson, " Thank God, I have done my duty! I have done my duty !" But duty is not a reality only because the world expects us to do our share of work, or because conscience impels us. There is a more important reason. We have the com-mand direct from the Holy Word, when it says, " Whatsoever thy hand findeth to do, do it with thy might." Not slovenly and in a haphazard way, but bend all your energies to the task. Enlist all the faculties of the mind, and all the muscles of the body, and the seem-ingly impassable barriers will vanish like the ripe grain before the harvester's cradle. And now having recognized that duty is a reality, what advantage is there in a faithful performance of it ? In the first place, it is the true philosophy of pleasure. Show me the man who lives in strict accord with duty and I will point out to you one of the happiest creatures on the face of the earth. To have the blessed assurance that you are doing your duty; to feel ■ that the use you are making of your talents affords others happiness, is the veiy acme of felicity. The accusers may say that Socrates is an evil-doer and corrupter of the youth, and that he introduces strange gods; an unjust court may try and condemn him to death, yet he can take the fatal hem-lock and quaff it with a smile, happy in the THE COLLEGE MERCURY. 35 thought that he has done his duty. But a second and more important reason is that a faithful performance of duty improves mankind. Look about you and see the misery and squalor that is everywhere apparent. See ignorance and superstition, like fiends, enthrall so many minds; visit our prisons and peniten-tiaries, and behold crime in all its hideousness; hear the cry of distress that comes from dis-tant lands, and then question for a moment, if you can, whether duty is a reality. Will you dare ask then, " Am I my brother's keeper?" Yes, you are in large measure responsible for your brother's condition, and the sooner the truth is stamped upon your heart, with let-ters of living fire, if need be, the better. There are certain requisites necessary to the individual who has once fully comprehended the positiveness of duty. " Do noble things, not dream them, all day long, And so make death life, and that vast forever one sweet song." And then, when a stand has been taken, have the courage of your convictions. When as-sured that duty has called, speak and act with the courageous determination of a Martin Luther : " Here I stand, I cannot otherwise." Such boldness will command the respect and admiration of the world. And when once you have set out on the road of Duty, endure. Do not turn back; falter not by the wayside. Remember that he who would win the prize must run the race. Jeremy Bentham asserts that man is actuated by one motive,'and that is to secure pleasure and avoid pain. " Further," he says, " it is his duty to form his own disposition, and govern his conduct so as to secure as much as possi-ble of the one and avoid as much as possible of the other." Vain philosophy! To see one go through life actuated by purely selfish motives, and working merely for his own pleasure is in-deed a sorry spectacle, and one that must excite the pity of every lover of duty. More-over, this philosophy will not stand when brought to the test. John Stuart Mill accepted Bentham's ideas, but it is doubtful if he ever derived any consolation from them. Though he was a devotee at the shrine all his life, yet five years after he began to study and accept Benthamism he asked himself this question : " Suppose all your objects in life were realized, that all the changes in institutions and opinions which you have looked forward to were ef-fected at this very instant, would this be a great happiness to you ?" and an irrepressible self-consciousness answered, " No." His great mind sought to find happiness in the pursuit of this end, but when he received a negative answer to his question his philosophy was shattered. And so with every living creature. If he possesses the idea that duty is not a reality, that he lives only for his own pleasure, an irrepressible self-consciousness will say to him : " No ! no ! Happiness is not there." Yes, duty is a reality, positively real. Hier-ocles spoke truly when he said: " Each one of us is a centre circumscribed by many concen-tric circles." These circles comprise parents, relatives, fellow-citizens, the entire race. To our God and to these we owe a duty. Though at times it may be hard to perform, yet, if we are.faithful, we will triumph. B. R. LANTZ. THE MISSION OF EDUCATED MEN AND ITS FULFILLMENT. Abstract of Alumni Address by S. G. Valentine, Ph. D. EDUCATED men have a special mission in the world, and the advantages enjoyed bring a corresponding obligation. Because of their presumed training for careful, consecu-tive, adjusted thought, they are expected to take a leading part in the practical affairs and movements of society. Many vital questions demand settlement. The task demands dis-criminating thoughtfulness. College-trained men are called as leaders to the people passing through the desert of these radical social agi-tations. Those best equipped must guide the host of the less informed. The whole course of American history shows the effect of such leadership in its affairs. From his very posi-tion as an educated man, the college graduate should stand for the development and main-tenance of culture. The world needs such men to stand for a harmonious development of all man's powers and capacities, and their training and direction to proper ends. We need a more energetic culture. Life is full of retrograding and depressing influences from within and without which are hard to resist. College-bred men should represent and make efficient all the agencies that refine and exalt. And in his own personality each man, for him-self, needs that culture that shall prevent his 86 THE COLLEGE MERCURY. occupation from becoming an end in itself, and make it the means of developing the best that is in him. The College Alumnus should stand for the intellectual and spiritual as over against the merely material in life. For whatever the gain to the world from material pursuits, we view these aright only when we look upon them as forces acting upon intellectual and spiritual character. Educated men must pro-tect society from abasement before its images of brass and iron, stone and clay, and show that culture is not a mere synonym of comfort or convenience. The tendency to over-estimate the value of the material and mechanical in life is every-where apparent. It has so affected the views of many on education that, with some, educa-tion has its aim in a mere knowledge of laws and skill to turn this to the best account. With others the best education is that which looks to material success in life. But, after all, an education requires not merely sharpened faculties, but faculties enlarged, expanded, and disciplined. All special ideas must be ab-sorbed in the spiritual ideas of an education which shall develop a systematic manhood, and fill the life with rational delights. The unbalanced regard paid to material and me-chanical processes has also been felt in scien-tific investigation. Carlyle lamented that " we are no longer instinctively driven to apprehend and lay to heart what is Good and Lovely, but rather to inquire as onlookers how it is pro-duced, whence it comes, and whither it goes." The same regard for appliances is prone to produce reliance upon machinery for doing what should be done by personal effort. We want things done for us, and are apt to smother personality under appliances. We must uphold the benefit of a real development of the " dynamical " side of man. We often wonder why many men of college education fail to. fully produce that effect within their sphere that was expected of them. The reason is too often found in the fact that real intellectual growth ceased with gradua-tion. But no man ever yet had a " finished " education. No man who dwarfs his growth can ever ripen his inherent possibilities. The preacher who ceases self-cultivation as soon as installed is doomed to failure. The lawyer needs fresh weapons for every fight. Men lack body of thought, and specialists get con-tracted views because broad culture is neg-lected. For the times demand not merely proficiency in one's special work, but also an expanded culture, and every man needs for his own effectiveness the broadest he can get. Examples are seen in the cases of men like Gladstone and Chauncey Depew. All can keep on growing, and duty and success re-quire that all that is potentially in every man shall be developed, trained, and directed, as far as possible, to its true ends. Perfection must be his ideal. But in all this we must never forget that the spiritual side of man is as much a reality as the intellectual, nor allow mere intellectu-ality to lead away from spiritual progress. "Not as men of science, not as critics, not as philosophers, but as little children shall we enter into the kingdom of heaven." Culture and religion are in perfect harmony; culture must culminate in religion, and religion must expand into culture. But the spiritual stands above the intellectual, and can only find its highest development in harmony with a higher than itself. Restoration and perfection must come from powers outside of and beyond man. " Of such powers no tidings reach him from any quarter of the universe save only from the Revelation that is in Christ Jesus." Thence only comes the truest phil-osophy of life, and the brightest light shines upon its path, illumining its mysteries, ex-plaining it perplexities, showing the goal. ROLL OF HONOR. Senior Class. FIRST HONOR. FREDERICK H. KNUBEL, New York, N. Y. JOHN J. BRALLIER, Berlin, Pa. MARION J. KLINE, Frederick, Md. CHARLES E. ALLISON Gettysburg, Pa. JOHN G. DUNDORE, Bernville, Pa. SECOND HONOR. WILLIAM H. DEARDORFF, . Gettysburg, Pa. EDGAR SUTHERLAND, Mahwah, N. J. WILLIAM C. HEFFNER Pinegrove, Pa. WILLIAM J. GIES, Manheim, Pa. Hasster Latin Medal. DAVID W. VAN CAMP Plainfield, Pa. Honorable Mention. HERBERT A. ALLISON, Gettysburg, Pa. MARGARET R. HIMES, Gettysburg, Pa. JULIUS F. SEEBACH Waynesboro, Pa. Mu/ilenburg Freshman Prize. LUTHER P. EISENHART, York, Pa. L THE COLLECxE MERCURY. 87 Honorable Mention. GRAYSON Z. STUP, . Frederick, Md. EDNA M. LOOMIS, Troy, Pa. ARTHUR H. BROWN, East Stroudsbutg, Pa. Reddig Oratorical Prize. BENJAMIN R. LANTZ, Hagerstown, Md. Honorable Mention. JOHN S. ENGLISH, Harrisburg, Pa. Post- Graduate Degrees. REV. W. H. KLOSE, De Wilt, Iowa, received the degree of Ph. D. S. P. MIKESELL received the degree of A. M. Honorary Degrees. Doctor of Divinity, . REV. SYLVANUS STALL, A. M. Doctor of Divinity, . . . REV. GEORGE GAUL, A. M. Doctor of Divinity, . REV. B. PICK, PH. D. COLLEGE COMMENCEMENT PROGRAMME. THURSDAY, JUNE 22D, 1893. 9 A. M. Latin Salutatory JOHN J. BRALLIER. Man's Use of Natural Forces, WILLIAM H. DEARDORFF. Literature and Revolution, . . EDGAR SUTHERLAND. The Roman Element in Modern Law, JOHN G. DUNDORE. National Quarantine, . WILLIAM C. HEFFNER. The Gothenburg System, . . . ANDREW S. HAIN. Safeguards of Suffrage, . . . CHARLES E. ALLISON. Socialism and Individual Lib-erty, WILLIAM J. GIES. The Bible as Literature, . . . FRED. H. KNUBEL. The Power and Influence of Personality, with the Vale-dictory, MARION J. KLINE. CONFERRING OF DEGREES. H. W. MCKNIGHT, D. D., LL. D., President of the College. ♦ '» * . CANDIDATES FOR DEGREES. BACHELOR OF ARTS. Charles Edward Allison, . Gettysburg, Pa. William Lester Ammon.Jr York, Pa. Will Franklin Bare York, Pa. George Croll Baum Philadelphia, Pa. Franklin Mtlanchthon Bortner, . York, Pa. John Culler Bowers Jefferson, Md. Merle Stouffer Boyer, Aitch, Pa. John Jacob Brallier, Berlin, Pa. Daniel Floyd Culler, Apollo, Pa. ' Theodore Daniel Culp, Gettysburg, Pa. William Henry Deardorff, . Gettysburg, Pa. Ervin Dieterly, Springtown. Pa. George M. K. Diffenderfer, . . . East Petersburg, Pa. John Grant Dundore Bernville, Pa. William Henry Ehrhart, . Dallastown, Pa. George William Enders, Jr., . . . York, Pa. Harry Earnshaw Gettier, . Littlestown, Pa. Nie's L. J. Gron, Brondum, Denmark. John Conley Grimes, New Cumberland, Pa. Jerome Michael Guss, Patterson, Pa. Andrew Sylvester Hain, . Hometown, Pa. Frank Flervey Hedges, Jefferson, Md. William Clinton Heffner Pinegrove, Pa. Flavius Hilton, Meadowdale, N. Y. George Edgar Hips'ey, Baltimore, Md. Au-tin Augustus Kelly, Kingsdale, Pa. Jacob Fry Kempfer, Beaver Springs, Pa. Marion Justus K'ine Frederick, Md. Frederick H. Knubel, Neiv York, N. Y. John Hay Kuhns, Omaha. Neb. Char'es Wilson Leitzell Brookville, Pa. Eugene Edward Neudewitz, . . . New York, N Y. Walter Scott Oberholtzer, . . . Mifflintozun, Pa. Henry Newton Nipple, Selinsgrove, Pa. Elmer Ellswoith Parson, . Alloona, Pa. John Ranson Piank, Gettysburg, Pa. Andrew Jackson Rudisill Gettysbutg, Pa. Aaron Reist Rutt, Landisville, Pa. Virgil Ross Saylor, Lull, Pa. Lewis Watson Smith, East Liberty, Pa. Edgar Sutherland, Mahwah, N.J. G. Frank Turner, Lutherville, Md. *Charles Stork Wolf, Gettysburg, Pa. Schmucker, Duncan, '91, . Gettysburg, Pa. * Died May 2d, 1893. BACHELOR OF SCIENCE. Gellert Alleman, York, Pa. William John Gies Manheim, Pa. Robert Reitzell Miller, Pinegrove, Pa. William Maberry Vastine, . Catawissa, Pa. Frank Randolph Welty, Allegheny, Pa. THE POWER AND INFLUENCE OF PER-SONALITY. IN every realm of thought and action there are two classes—the leaders and the led— and this division is not an artificial but a real one. Into whatever sphere of life we may go, we will see these two classes. In the councils of Church and State we see the men whose opinions mold the policy which governs the great spiritual and temporal interests of the world. The Pope issues his mandate and nearly one-half the Christian world acknowl-edges his sovereignty. Gladstone speaks and England, however unwilling, finally obeys. In the world of science, of art, of philosophy, of literature, how easily may we distinguish the men whose statements give authority to the theory, whose opinions color the entire sci-ence, whose personality runs like a bright golden thread through all the discussion on the subject! The leader of the social world sends forth his fiat, and his personal power and au-thority is acknowledged from the gilded salons of Paris to the rude parlors of the Sand-wich Islands. In every clime the 400 bow the knee in token of submission to his imperial decree. S8 THE COLLEGE MERCURY. The history of the power and influence of personality is the history of civilization, the history of the world. Among all people it manifests itself in one form or another. Among the savage tribes it consists in the elevation of its possessor to a position of prominence in the tribe. Among the highly civilized, the intel-lectual, it is demonstrated by the homage which is paid to the man who has this power. But its sway is not confined to the so-called higher walks of life, to the sphere where only the favored few can hope to dwell. In the every-da'y walks of life, as we go about our daily duty with those whom we meet, shoulder to shoulder, face to face, heart to heart, here we have the noblest, the grandest illustration of the power and influence of personality. Almost unconsciously we feel the subtile mag-netism of some personalities with whom we come in contact, and we acknowledge their influcnce in the formation of our own charac-ter. The statement that man does not live to himself alone needs no proof to substantiate it. The universality of the power and influ-ence of personality must be conceded by all. History and experience alike demonstrate the fact that this power is exercised in one of two ways. As we study the history of any particular nation, as we view the development of any race, we must be struck- with the fact that, at the crucial point in its history, some personality appears to guide the destinies of the nation for weal or for woe. One of the most striking illustrations of this fact is found in the life of the greatest soldier of modern times. He was a man of most magnificent at-tainments, a warrior of unquestioned ability, a ruler, fit rival for an Alexander, a personal magnet which drew to himself every one who came within the scope of his extraordinary power, a personality which overcame all ob-stacles, whose vocabulary did not contain the word impossible, a personality with one ele-ment of weakness which made his life a com-plete failure. What might not France have become if the element of selfish ambition had been eradicated from the character of Napo-leon Bonaparte! Some one has said, •" Self-aggrandizement was his chief object. His personality was one not to awaken calm ad-miration, but one which should dazzle, elec-trify, overwhelm." As a result, all his fine ability, all his splendid talents only served to render his life more wretched, and the sun, which rose so auspiciously at Austerlitz, sank in blood at Waterloo. Contrast with this the personality of another soldier, a man whose military ability was not of such a high order, whose intellectual attain-ments were not of so brilliant a character, but who might be described by the immortal tribute which Antony pays to Brutus when he says, " his life was gentle; and the elements so mixed in him that nature might stand up and say to all the world this was a man." A pa-triot, in the midst of trials and difficulties, sur-rounded by a triumphant foe, harassed by the machinations of secret traitors, he unsel-fishly devoted his life to the service of his country, and when he had brought that coun-try out of all its fiery trials, and had made it a free and independent nation, he rejected the kingly crown only to be enshrined in the hearts of his countrymen, to rule there with undivided sway. The personality of George Washington shines with a glory and a lustre which has not been dimmed by the flight of time. His character will ever stand forth as a type of the highest and noblest personality. Place these two personalities side by side, compare them in detail, and draw the logical conclusion. Representing two entirely differ-ent classes, they produce two entirely different results. The selfish ambition of the one, in spite of all his splendid ability, brings only un-happiness and disappointment to him, and stamps failure upon all his efforts: The un-selfish, noble character of the other brings happiness to millions, peace and joy to its possessor, and crowns his life with a glorious success. We have said that every personality exer-cises an influence, and this is pre-eminently true of the college man. Placed in an envi-ronment much more favorable than that of the ordinary young man, he has the facilities and opportunities given to him for the develop-ment, not only of his intellectual powers, but, far greater than these, of a personality. And with these increased advantages come corre-sponding obligations. He lives in a sphere where his influence must be exercised, where he feels the influence of others. As he comes in contact with his fellows from day to day, in the varied relations of college life, he is form-ing a personality which shall send forth streams of influence when he has once taken his position upon the world-stage. THE COLLEGE MERCURY. 89 The power and influence of personality is the greatest force which is exerted in the sphere of human activity. It is the power which sways the world. Some one has said : " The attainment of a noble personality is the highest conceivable achievement of which a human being is capable. Nothing can com-pare with the significance, the worth, the im-portance, the power of this attainment. As the chisel in the hand of the sculptor, play-ing upon the marble, changes the hard, rough substance into a figure of beauty and grace, into a statue of magnificence and grandeur," so this force works upon the human character, and brings forth a being noble in his thoughts and aims, pure in his motives and impulses, unselfish in his actions and desires, grand in his faith and hope, a being fit for immortality. M. J. KLINE. PHILO. SOCIETY'S RESOLUTIONS. WHEREAS, The members of Philomathean Literary Soci-ety have been dwelling " in the shadow of a great affliction " in the death of SUMNER R. MILLER, and there is a vacant seat among us, and we miss a beloved voice, and he who once filled that vacant seat is sleeping on the hillside covered with fair and fragrant flowers, " Emblems of the Resurrection, Emblems of the bright and better land," therefore, be it /< esolved, That in his death Philo. Society has been de-prived of one whose cultured intellect was destined to win for her honor and renown in the field of literature and ora-tory; and though we can but long "for the touch of a vanished hand," yet be it further Resolved, That we " Be patient and assuage the feeling We may not wholly stay ; By silence sanctifying, not concealing, The grief that must have way." And be it further Resolved. That a copy of these resolutions be presented to the family of the deceased; that they be published in THE COLLEGE MERCURY ; and that they be entered upon the minutes of Philo. Society. FRED. H. BLOOMHARDT, '94, 1. EDWARD BYERS, '95, HERBERT F. RICHARDS, '95. COMMENCEMENT NOTES. MRS. CROLL'S school closed on Friday, June 9th, with very pleasant exercises. A paper was read by each member of the school. Among these were "The Electric Road," " Mr. Eckert's Corner," " The College Mercury," ."Town. Notes," and others of varied character. The school presented Mrs. Croll with a book of photogravures, and Miss Griest with a silver napkin ring. The Board of Directors of the Seminary met on Thursday, June 15th. In the absence of Dr. Baum, President of the Board, Rev. M. G. Boyer presided. The Treasurer's accounts showed over $16,000 uninvested. During the year $6,202.75 were added to the endowment fund which is now $100,270.50. The question of removal has been finally settled. In view of the recent bequest of $22,000 by the late Matthew Eichelberger, and also of the value of the present property, it was decided to remain in Gettysburg. Five thousand dollars was voted to remodel the old building at the end of next scholastic year, and $15,000 was appropriated to erect a new building containing recitation halls and a li-brary at once. The building committee, con-sisting of Drs. M. Valentine and C. S. Albert, and Messrs. Scull, Picking, and Carl, was in-structed to put a financial agent in the field to solicit ftinds for building purposes. The Board decided to dispense with the Easter vacation hereafter, thus shortening the scholastic year one week. Rev. Dr. Morris tendered his resignation as lecturer on elocution and pulpit oratory, to take effect at once. Rev. Dr. Hay also tendered his resignation, the same to go into effect at the end of the next scholastic year. Both resignations were accepted, and a committee was appointed to procure succes-sors to their positions. Next year the Holman lecture will be de-livered by Rev. Dr. J. A. Earnest, of Mifflins-burg, Pa., and the Baugher lecture by Rev. F. Manhart, of Selinsgrove, Pa. The following officers of the Board were elected for the ensuing year : President, Rev. M. G. Boyer; Vice-President, Rev. J. Wagner; Secretary, Rev. E. Breidenbaugh. On Tuesday evening, June 20th, the class of '78 had its first reunion. Of the thirteen living nine were present to assemble around the festal board at McCullough's Cafe. Many and fond were their recollections as they sat once more face to face. Before their separa-tion it was decided to hold a similar reception in '98. A silver cup was purchased for A. Earl Stump, the first addition to the class after graduation. 90 THE COLLEGE MERCURY. C. H. Huber has been appointed Vice-Prin-cipal of the Preparatory Department. By this the number of instructors is reduced by one, but the efficiency is increased. Mr. Huber will now give all of his time to teaching. The attention of those who are interested in University Extension work is called to the summer meetings, to be held in Philadelphia during July. Many distinguished lecturers are to be present, and the meetings will be in the highest degree profitable. The editor regrets that lack of space forbids his inserting the programme in full, but all who desire further information may obtain it by addressing Rev. Alleman, Chambersburg, Pa. A. Russell Auckerman, '97, has been ap-pointed Physical Director of the Gymnasium, to assist Dr. G. D. Stahley. It may be of interest to many to know that the ivy planted by the class of'93, during their ivy exercises, came originally from Sir Walter Scott's home, at Abbotsford. The subject of the Graeff Prize Essay for 1894, is Tennyson's "Princess.", The class of '94 is to be congratulated on the ex-cellent selection given them, and no doubt the feminine members of the class will be pleased in view of the fact that the poem so nobly advocates true woman's rights. On Friday evening, June 16th, the Knights of the Brass Eagle held their first annual ban-quet at McCullough's Cafe. There were eight members present, and the success of the first ensures the continuance of the annual feast. The tennis tournament, held June 19th and 20th, was a decided success, and the outlook for next year is very encouraging. Following is the detailed list of games and scores : DOUBLES. HOFFMAN AND POVALL VS. FAIR AND IIF.KR. Fair and Herr : 6-3, 6-4. MADARA AND KEEFER VS. ElIRHART AND APPLE. Madam and Keefer : 6-1, 6-3. STOVER AND HOLXINGER VS. GLADHILL AND EMMERT, SR. Gladhill and Emmert, Sr.: 6-5, 6-3. RUSSELL AND HUMRICHOUSE VS. BRALLIER AND BURGER. Brallier and Burger ; 6-2, 2-6, 6-4. TURNER AND KI.OSS VS. BLOOMHARDT AND WIEST. Bloomhardt and Wiest: 5-6, 6-0, 6-4. BARNDT AND GRON VS. LANTZ AND NEWCOMER. Lantz and Newcomer: 6-3, 5-6, 6-3. LEITZELL AND STUP VS. FICKINGEK AND EMMERT, JR. Fickinger and Emmert, Jr. (forfeited). Guss AND BAUM, JR. VS. RUDISILL AND WITMAN. Guss and Baum, Jr. : 6-4, 6-4. CRILLY AND LOUDON VS. ENDERS AND KUMP. Enders and Kump : 3-6, 6-4, 9-7. FAIR AND HERR VS. Guss AND BAUM, JR. Fair and Herr: 5-6, 6-2, 6-3. BRALLIER AND BURGER VS. LANTZ AND NEWCOMER. Brallier and Burger: 6-2, 6-5. GLADHILL AND EMMERT, JR. VS. ENDERS AND KUMP. Enders and Kump : 6-1, 5-6, 6-3. BLOOMHARDT AND WIEST VS. FICKINGER AND EMMERT, JR. Bloomhardt and Wiest: 5-6, 7-5, 6-3. FAIR AND HERR VS. BRALLIER AND BURGER. Brallier and Burger: 5-6, 6-4, 6-3. MADARA AND KEEFER VS. ENDERS AND KUMP. Madara and Keefer: 6-5,3-6,6-4. BLOOMHARDT AND WIEST VS MADARA AND KEEFER. Madara and Keefer: 5-7, 3-6, 6-3, 6-4, 6-2. MADARA AND KEEPER VS. BRALLIER AND BURGER. Madara and Keefer : 2-6, 6-0, 8-6, 6-1. SINGLES. BLOOMHARDT VS. MADARA. Bloomhardt: 6-3,6-1. FICKINGER VS. CARTY. Fickinger: 6-0, 6-0. LANTZ VS. HOFFMAN. Lantz: 6-1, 5-6, 6-1. FAIR VS. GLADHILL. Gladhill : 6-4, 4-6, 6-3. EHRHART, SR., VS. STUP. Ehrhart, Sr. : 1-6, 6-1, 6-3. RUSSELL VS. MILLER, R. R. Russell: 6-5, 6-2. Biz OMHARDT vs. LANTZ. Bloomhardt: 6-3, 6-3. GLADHILL VS. BAUM, SR. Baum, Sr.: 5-6, 6-2, 6-4. • FICKINGER VS. RUSSELL. Fickinger : 6-1, 6-0. FICKINGER VS. EHRHART, SR. Fickinger : 6-0, 6-1, 1-6, 6-2. BLOOMHARDT VS. BAUM, SR. Bloomhardt: 2-6, 7-5, 6-3, 6-2. FICKINGER VS. BLOOMHARDT. Bloomhardt: 6-3, 6-0, 6-0. INTER-FRATERNITY TOURNAMENT. ALPHA TAU OMEGA VS. SIGMA CHI. Sigma Chi: 6-3, 6-2. PHI KAPPA PSI VS. SIGMA ALPHA EPSILON. Phi Kappa Psi: 6-0, 4-6, 6-0. PHI DELTA THETA VS. PHI GAMMA DELTA. Phi Gamma Delta : 6-2, 6-0. PHI KAPPA PSI VS. PHI GAMMA DELTA. Phi Gamma Delta : 6-4, 6-3. SIGMA CHI VS. PHI GAMMA DELTA. Phi Gamma Delta : 6-0, 6-1. ADVERTISEMENTS. Wanamaker's. PROFESSIONAL CARDS. Baltimore Street, GETTYSBURG, PA. CHRS. E. STAK^E, '87, ATTORNEY-AT-LAW, Baltimore Street, GETTYSBURG, PA. DR. CHAS. B. STOUFFER, OFFICE, STAR AND SENTINEL BUILDING, GETTYSBURG. PA. Sporting goods of every sort. CHR^HS S. DU^lCfl^, '82, Sporting wear of every sort—Coats, ATTORNEY AND COUNSELLOR-AT-LAW, Trousers, Caps and such a gathering of Shoes for every indoor or outdoor game as was never before seen in America. And Wanamaker prices—as low as anybody's, very likely lower than any-where else. ATALANTA was the swiftest girl of antiquity. The myth has come true to-day in a Wheel. Our ATALANTA is a Bicycle as fast, as strong, as simple as any on the market; faster, stronger, simpler, safer, better than most of the "first-class" machines. And lighter—weight 30^ lbs. But the best part is the price—$120 for a bang-up $150 Bicycle ! JOHN WANAMAKER. SEND FOR CATALOGUE OF - FOR - NKAR BALTIMORE, 3VCD. Jibber's Dril2 Store, Baltimore Street, GETTYSBURG, PA. This widely known, thoroughly equipped, and extensively patronized School will open its 41st Annual Sesson, Sept. 13th, 1893. All the Departments of a High Grade Seminary. Prescriptions Carefully Compounded. matcst Styles ii} Hats, Shoes, AND Gents' Furnishings, R. M. ELLIOTT'S. Address, Rev. J. H. TURNER, A. M., Principal, LUTHERVILLE, MD. N. B.—Stiff Hats made to Fit the Head in two minutes. A. D. BUEHLER&.CO., Headquarters for B©©1^3 a^d Brags, Stationery and Blank Books. LOWEST CASH PRICES. VI ADVERTISEMENTS. DECKER BROTHERS' PIANOS. Absolute Evenness of Touch, Richness and Brilliancy of Tone, Extraordinary Singing" Quality, lL^ Unequaled Workmanship, Power of Standing in Tune longer than any other Piano made, are among the characteristic qualities of DECKER BROS. PIANOS, 33 Union Square, ]^euu York. Used in Philo. Hall at Gettysburg College. GO TO C.A.BLOCHER'S Jeujelfy Store for Souvenir * Spoons, • Sword * PTVins, &c. DKEKA Fine Stationery and Engraving House, 1121 Chestnut StM Philadelphia. COLLEGE INVITATIONS CLASS STATIONERY SOCIETY STATIONERY PROGRAMMES, BADGES WEDDING INVITATIONS VISITING CARDS BANQUET MENUS DIPLOMAS AND MEDALS Post Office Corner, Centre Square. STEEL PLATE ENGRAVING FOR FRATERNITIES, CLASSES AND COLLEGE ANNUALS. All work is executed in the establishment under the personal supervis-ion of Mr. Dreka, and only in the best manner. Unequaled facilities and long practical experience enable us to produce the newest styles and most artistic effects, while our reputation is a guarantee of the quality of the productions of this house. ADVERTISEMENTS. vii — ■ R. H. REININGER, AJVIOS EC^EPyT, Merchant * * * * x Tailor. DEALER IN Hats, Shirts, Shoes, Ties, Umbrellas, Gloves, Satchels, Hose, THE BEST WORK AT THE LOWEST PRICES. Suits from $12.00 to $40.00. Pocket Books, Trunks, Pants from $4.00 to $12.00. Telescopes, Rubbers, NEXT DOOR TO POST OFFICE, Etc., Etc. UP-STAIRS. CENTRAL SQUARE. AMOS ECKERT. PETE THORNE, Shaving $ Hair Cutting SPECIRIi TO STUDENTS. pine Tailoring. Parlors. JOSEPH JACOBS, Merchant Tailor, PIKST CLASS A-RTISTS. Chambersburg Street, (Below Eagle Hotel) CENTRAL SQUARE. GETTYSBURG, PA. FLEMMING & TROXEL, Red Front Cigar Store Billiard R. H. RUPP, Proprietor. Jio. 8 Baltimore St., Gettysburg. AND The place for'a fine Cigar or a good Pool "Rooms. chew. Solid Havana filler, 5 for 25c. An elegant article. BALTIMORE STREET. A FINE ASSORTMENT OF PIPES AND SMOKING 1 MIXTURES. Vlll ADVERTISEMENTS. ESTABLISHED 1876. PE/N-ROSE MgEKS, YY/dTcnn/iKER ™ JEWELER. Iiafge Stock of matches, Clocks, Jeuielpy, etc., on Hand. GETTYSBURG SOUVENIR SPOONS. COLLEGE SOUVENIR SPOONS. 10 BALTIMORE STREET, GETTYSBURG, PA. Students' Headquarters IS AT J. R. STINE & SON'S CLOTHING STORE The Cheapest Clothing and Gents' Furnishings in Gettysburg. That Man is Out WHO BUYS HIS BASE BALL, . BICYCLE, . . LAWN TENNIS -42-3 <-^M OUTING, YACHTING AND BOATING SUPPLIES,] MERCHANT TAILORING A SPECIALTY. COME AND SEE US. J. R. STINE & SON, THE LEADING CLOTHIERS, MAIN STREET, GETTYSBURG, RA. ELSEWHERE . THAN AT . A. Q. SPALDINQ & BROS.1 CHICAOO, NEW YORK, PHILADELPHIA, TO8 Madison St. 243 Broadway, 1032 Chestnut St. DfflTLETIELD LlVEKT. Rear of Washington House, Opposite W. M. R. R. Depot. GETTYSBURG, PA. M^r. All Kinds of Teams. Good Riding Horses. -:o: The Battlefield a Specialty, With First-Class Guides. DAVID McCLEARY, Prop.

Val Weathers, June 26, 2014 ; The Weber State College Oral History Program was created in the early 1970s to "record and document, through personal reminiscences, the history, growth and development of Weber State College." Through interviews with administrators, faculty and students, the program's goal was to expand the documentary holdings on Weber State College and its predecessor entities. From 1970 to 1976, the program conducted some fifteen interviews, under the direction of, and generally conducted by Harold C. Bateman, an emeritus professor of history. In 1979, under the direction of archivist John Sillito, the program was reestablished and six interviews were conducted between 1979 and 1983, with additional interviews being conducted by members of the Weber State community. In 2013 the campus prepared to celebrate the 125th Anniversary of Weber State University in 2014. In order to document the student experience, interviews were conducted with Weber State College Alumni on an ongoing basis. ; The following is an oral history interview with Val Weathers, conducted on June 26, 2014 by Jamie J. Weeks. During the interview, Val discusses his time spent at Weber State College as a student from 1958 to 1959 and then again in 1962. ; 34p.; 29cm.; 2 bound transcripts; 4 file folders. 1 videodisc: digital; 4 3/4 in. ; Oral History Program Val Weathers Interviewed by Jamie J. Weeks 26 June 2014 i Oral History Program Weber State University Stewart Library Ogden, Utah Val Weathers Interviewed by Jamie J. Weeks 26 June 2014 Copyright © 2014 by Weber State University, Stewart Library ii Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in University Archives. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The Weber State College Oral History Program was created in the early 1970s to "record and document, through personal reminiscences, the history, growth and development of Weber State College." Through interviews with administrators, faculty and students, the program's goal was to expand the documentary holdings on Weber State College and its predecessor entities. From 1970 to 1976, the program conducted some fifteen interviews, under the direction of, and generally conducted by Harold C. Bateman, an emeritus professor of history. In 1979, under the direction of archivist John Sillito, the program was reestablished and six interviews were conducted between 1979 and 1983, with additional interviews being conducted by members of the Weber State community. In 2013 the campus prepared to celebrate the 125th Anniversary of Weber State University in 2014. In order to document the student experience, interviews were conducted with Weber State College Alumni on an ongoing basis. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Weathers, Val, an oral history by Jamie J. Weeks, 26 June 2014, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. iii Val Weathers June 26, 2014 Abstract: The following is an oral history interview with Val Weathers, conducted on June 26, 2014 by Jamie J. Weeks. During the interview, Val discusses his time spent at Weber State College as a student from 1958 to 1959 and then again in 1962. JW: This is an oral history interview with Val Weathers. It is being conducted on June 26, 2014 in his home in Ogden, Utah. The interviewer is Jamie Weeks. The subject of this interview is Val's time spent at Weber State College as a student from 1958 to 1959 and then again in 1962. Also present is Stacie Gallagher, our video technician. JW: To begin with, I'd just like to ask you about your early life, when and where you were born, and some of your background as much or as brief as you'd like it to be. VW: I was born, raised, and lived on Harrison Boulevard. I started out as a bat boy for the Ogden Reds, and played basketball and baseball in junior high, at Ogden High School and then at Weber Junior College. I knew that I was going to, for sure, play baseball in college (Appendix pg. 1). I had scholarships from all the schools, but I got a call from this magnificent man, Bruce Larson. He wanted me to go play golf with him, and at the end of the day, I had a scholarship to play basketball and baseball and it was just an incredible blessing in my life. JW: Was the scholarship for both baseball and basketball? VW: Right. 1 JW: Was he the coach of the basketball team at the time or was he the head of the athletic department? What was his tie to Weber? VW: No, Bruce Larson—everyone needs to be very clear on this—was a junior college coach in Arizona. Reed Swenson retired the same year that I graduated from high school. Therefore, they hired Bruce Larson to come to Weber. We were out on the golf course and he says, "I'm bringing with me one of the best players in the nation—Alan Holmes." That was really an absolute truism. Bruce Larson was—I was closer to Bruce Larson than my father. He was a great man. So, we got beat in the finals in 1958, which no one would ever dream that we would go to the finals, and then we won the whole enchilada in 1959 (Appendix pg. 2). JW: You probably already have copies of these, but here are some of the newspaper articles from 1958 and 1959 about the team. VW: I have some of these. My wife does a good job of keeping scrapbooks, but we were honored here a year or two ago, and one of the things that really never came out that the whole world needs to know about is this—I was watching TV last night and there's going to be a special on the sixties on CNN tonight on segregation. We had Alan Holmes in 1958, and we had Alan Holmes and Joe Carter in 1959. Alan's out of Arizona and Joe's out of Wyoming. The incredible thing about Weber Junior College is that we had someone in the community—I mean, Weber didn't have any dorms. We could give you tuition and books, but that's all we've got. So, the Porters and Waiters Club on lower 25th street gave them free room 2 and board. The purpose of the Porters and Waiters Club was that, when the railroad was crazy in Ogden and robust with trains going in and out, when the Porters and Waiters got off the train they had a place to eat, because they couldn't buy a meal in town. So, I actually played semi-pro baseball in the summer for the Porters and Waiters Club. It was an incredible opportunity for Joe and Stretch to be able to come and play. When we would go out on the road—no one has ever said a word about this, but we'd go into a restaurant and they'd say, "You can't come in, or those two have to come in the back door." Our response was always, "If they can't come in the same door as us, we will look for another restaurant." The same thing happened when we were driving around in these two cars going back to Kansas or California or whatever to play, and several times we were denied housing. They wouldn't let us in the motel with Joe and Stretch. We had some of the greatest baseball players in the history of baseball start here in Ogden. Frank Robinson was only 17 years old when he played here. The same thing happened to him; he had a very difficult time finding a place to buy a meal. JW: Even here? VW: Here in Ogden. JW: I wondered if it was different for players here in Ogden than maybe it was in the south or when you would travel to other cities to play? VW: It was a little different, but there were still barriers in Ogden. Maybe not for Alan Holmes, he could walk in any door of any color, but when I saw some of these 3 professional baseball players come in and not be able to buy a meal—it was an interesting time. I didn't realize, you know, until I get old and start thinking about these things, the pressure the coach must have felt to try and make his way through that and make us all feel comfortable. We didn't know they were black. We went everywhere together—Bruce Larson made a huge jump in Weber Junior College. He was here for only two years, the two years that I played, and then he was offered the head job at the University of Arizona. JW: Are you still in contact with any of the men you played with? VW: A lot of them have passed away surprisingly, and I understand Alan Holmes isn't doing very well. To be able to go to Kansas and play in the national championship we had to go to Phoenix and play against some of his old teammates that were playing for a junior college down there. When Alan Holmes and Bruce Larson walked into Ogden, it made a big difference. JW: It must have been an exciting time for the whole town. VW: It was enormous. I think at that time I knew seriously everyone in town and everyone knew me. The little gym down there would be just packed on 25th Street. People were upset that they couldn't get into the games. So, we would play our games at different high schools. We'd go to Weber High School when it was on 12th and Washington, or we'd play a game up at Ben Lomond and Ogden High because the stands would hold more, but regardless of where we played, it was sold out—packed. 4 JW: Where was the game played in 1959 when you won the championship? VW: At the National Junior College Championship in Hutchison, Kansas. It still is held there every year. I can remember when we won the championship we had the pallbearer car from a funeral, that was one of our cars, and then we had a station wagon. We would travel two or three hundred miles, play a game, eat, sleep, and travel another two or three hundred miles. JW: That sounds so miserable for tall basketball players to sit in. VW: We became incredibly close. When we won the national championship, we drove home and came down Weber Canyon right out here, and there was no freeway then just a little two lane road, and at the mouth of the canyon was just a service station. But we came down the canyon and all of Ogden was there to greet us. They took us out of those cars and put us in convertibles and took us around and down Washington Boulevard and the people in Buehler and Bingham [Utah Tailoring Mills] were coming out with shirts and sweaters, just tossing them in our car. Then they had a welcome home on the steps of the city and county building. A couple of times a week we would go to dinner as guests of the social clubs—the Chamber and all those entities. So, we ate well for a couple of weeks. JW: Town champions. Here is a picture from your yearbook and one from the old Signpost newspaper. It looks like you also played baseball? VW: It was fun. One year on our semi-pro Porters and Waiters team, we were going to Helper to play in a tournament, and not everyone on here [yearbook picture] 5 was on the Porters and Waiters team. Our catcher couldn't go. Bruce Larson was a catcher in college, and he says, "I'll go." So, he went down and played in the tournament with us, and that was a lot of fun. JW: Well, you weren't very old to be traveling all over. Your parents were fine with you just going and doing that? VW: Yeah. Really. JW: It was a different time period. VW: It was. As you think back on that, when we were playing semi-pro we would meet at the Porters and Waiters Club at ten o'clock on a Friday night You know, I had the green light from my mom and dad from day one. I think about when I was ten years old and I went on the road with the professional baseball team. Now I wouldn't recommend that for all ten year olds to say the least! We would travel and meet there at 10:00 p.m. and go to play in a tournament somewhere—Colorado, Wyoming, Nevada. We would travel all night, we would play a game Saturday, play maybe two on Sunday, and then travel home all night so we could go to work on Monday. You can only do that when you're young. JW: That's true. VW: One of the highlights of my life also, was the opportunity to go to Argentina on a mission. When I played two years at Weber, I went to Argentina for two and a half years. 6 JW: I wondered if that's what was happening during the two years you took off of school. VW: Well, it was only a two year school, so I came home after two and a half years with a baseball scholarship to BYU and Utah. However, I was number one on the draft board [Vietnam War], and I was getting called within 30 days. So, I joined the Air Force Reserve and served active duty out here at the base and then I went and started negotiating my scholarship and they said they wanted me to red shirt a year, and I said, "You know what, I've been out for almost three years, I want to get through college and I don't want to be sitting around red shirting." So, I didn't play anymore, I just went to school. JW: It seems like you still had a presence at Weber in 1962, because you were still writing stories for the Signpost. There are several Val Weathers stories in the Signpost in 1962. VW: Well, if you looked in the Standard Examiner in 1962, there was a lot of stuff there also. This is what happened: the sports editor of the Standard Examiner traveled in our two cars—one or the other car to go cover the games, because everyone in Ogden was concerned about the game, and I became very close to the sports editor. So, when I got back from Argentina he said, "I want you to write for the Standard and cover all of Weber's games." I said, "Rich, I flunked out of all my English classes, you can't be asking me to do that." "No, Val, you'll do great." So, I covered Weber when Dick Motta was a coach here a couple of years. I could write a book on that. JW: That was a big deal. 7 VW: So, I had good seats at the game and I had to really knuckle down and go down to the newspaper and try to write something appropriate, and if Dick Motta didn't like it, he'd call me at home. He ended up being the coach of the Chicago Bulls in the NBA. JW: Let's talk about some other things you were involved in while at Weber. You were involved in Excelsior, right? (Appendix pg. 3) VW: One of the things that I'll just put in because you probably didn't pick it up, but the Moench building down on the lower campus is where the theater is and H.E.D. Redford was in charge of the theater at Weber. He wanted the basketball team to be in a play. JW: Taming of the Shrew. VW: Yes, it was. So, that was a fun experience too. JW: I wondered because it's your only performance. Is that right? VW: Yes. A one-time deal. Well, you know, everyone at the college was a big basketball fan—the staff, the faculty, everyone. The treatment we received I won't talk about the treatment except to say that I had friends standing in line to get classes and we would just walk in a week early to the registrar's office and say, "This is the classes that we need." My time at Weber could not have been any better. JW: Here is a picture of you as Mr. Collegiate (Appendix pg. 4). It reads, "Mr. Collegiate, voted on by the fellow students." 8 VW: Yeah, this was voted on by all the students and I was always to a game and wasn't at the dance to be able to receive it, but it was a thrill to be able to win. JW: I did find this awesome quote in the Signpost. It's from 1959 and it's about Sleeping Beauty. Did they call you Sleeping Beauty? VW: They called me a lot of things. JW: "Val Weathers is an Ogden High graduate. He lettered in basketball and baseball and he is very sharp in the latter. Val played guard for Weber last year and was an extremely valuable player this year. Val is a business major. According to Loren Burton, Val likes to sleep. Probably trying to catch some sleep in between games?" VW: One of the things you can do in those cars to cut the journey is to get some sleep, and at that age you never have enough sleep. One time, we'd been out late. We were supposed to meet at the gym at six and we were leaving to go to Colorado to play a couple of games. So, I was tired and I said, "Is it okay if I get in the back and sleep?" Alan Holmes said, "I'll drive." JW: The students took turns driving? VW: Oh yeah. Basically, I always drove and the coach would drive the other car. So, we'd take Redwood Road because this freeway wasn't in, and it would go the furthest south. We failed to negotiate a turn and ended up in the middle of a plowed field with Alan Holmes driving, and we were lucky we didn't get killed— very, very lucky. So, they came back and we called home and asked them to 9 send another car to us and they sent a car down and Bruce said, "Val, please stay behind the wheel." So, that was a scary escapade. Another story that was fun—we played home and home. We'd drive to Boise, play Friday night, and then drive to Ogden and play Saturday night. So we drove up to Idaho, won the game and Saturday morning we were starting back, and one of the cars goes out, the engine burned out. So, the coach came back, and of course he took Alan Holmes and Joe Carter and he picked a total of six guys, and they went home to play the game. To the rest of us he said, "Get home any way that you can." There were some that hopped a freight train into Ogden and rode it all the way in from Idaho. I came in, in the bed of a pick-up truck. JW: You hitch-hiked? VW: Yeah, in a snowstorm. They had their pregame meal at Keely's which was a little restaurant on Washington Boulevard and we walked into Keely's right in time for the meal. So we got there in time for the meal and we played the game. JW: We talked about the diversity on campus, what about the political atmosphere, what was that like on campus? Was it politically active or really the only thing you're seeing is the beginning of Civil Rights? Or did you even know? You were involved in basketball. VW: No, I think Civil Rights was the strongest issue, but I think we were oblivious to the system. 10 JW: Later on, the campus looks like it is pretty active, especially as we move forward with the continuation of Vietnam, there were a lot of political things happening on campus, and I didn't know politically if it was very active during the late 50s. VW: No, it wasn't. We had veterans that were going to school with us at Weber. I think LeRoy Overstreet may have been a veteran when he showed up here. Alan Holmes—have you ever heard of Billy "the hill" McGill? JW: I have not. VW: All-American ball player for the University of Utah (Appendix pg. 5). In the time that I was in Argentina, he and Alan Holmes were up at the Porters and Waiters Club and driving back to the University of Utah they got in an automobile accident. To save Holmes' leg, they had to cut muscle out of it. He was an absolute, dead-certain NBA player, but now he's only got one good leg. He went down to the University of Utah and he was an all-conference player with just one good leg. The thing that I have enjoyed about having played with him is, that if I had a better shot than Holmes did, I had the ball. He'd give it to me every time. He was a ten times better shooter than I was, but he shared the ball. When we went back to the nationals, they would always pick the toughest player on the other team and Holmes would say, "I've got him." So, he played on both ends of the floor. JW: These are great stories. Switching gears, who was the college president when you were at Weber? VW: Dr. Miller. 11 JW: I've heard great things about President Miller and how involved he was with the students. VW: He was great. He had a daughter my age that ended up marrying Dick Connelly, who was the captain of the 1959 team. All we had on the campus up here were buildings one, two, three and four. Then there was a government type shed that served as the Union Building. So when the car burned out, coming home from Boise, and I'm walking down the hallway, I feel an arm around my shoulder as we were walking and it is President Miller. He said, "Val, what happened to the car?" Like I was directly responsible. JW: Well, you were the driver. VW: Yeah. But he was very involved. Everyone was involved. It was just a great opportunity. JW: Other than your coaches, who were some of your favorite professors while you were at Weber? VW: Dr. Smart got a lot of guys into dental and medical school, but it was always fun to go to his class. O.M. Clark was an economics professor. I really didn't have a class that I didn't enjoy. We'd go in, "We're leaving town, I want to make sure I don't miss anything, what am I supposed to be studying while I'm gone. What do I need to be reading?" They were always helpful. JW: That's interesting that they were so patient with your schedules. 12 VW: Well, I don't think there was one of them that ever missed a game. It was a very exciting time because, you know, I'd pay to go watch Alan Holmes, and yet I got to play alongside him. JW: Is there anything else you want to cover as a student? I know you were also involved in the Wildcat Club. You were on the board for a while. VW: Yes. JW: I think that's the greatest thing about Weber, the students that attended and had such a great experience are willing to give back their time later on. VW: Yes, I don't know how many years I served on the Wildcat Club, but it was quite a few years. The one thing that no one knows is that Claudia and I have been season ticket holders for 48 years at the basketball games. It was a question of whether we were going to have a T.V. or whether we were going to have basketball tickets at the inception. We also went on a Mormon mission to Puerto Rico and while we were gone, I kept my seats and gave them to clients. Then when the Dee Events Center was built, I was the first one in line to pick the seat that I wanted. I didn't take the front row right behind the team, and I didn't take the front row because I wanted to be at the same level as the basket so I could see if someone would jump over the rim. Now, they all jump over the rim. So, we are on the third row. JW: Right behind the team? VW: Yes. I've heard some really bad coaches come through and heard some really good coaches, but I can hear pretty much all they're saying. 13 JW: Well, you've seen some incredible players come through then. VW: Yes. For a few years, my two oldest grandsons would go and that was a tradition. We would go to the Texas Roadhouse for dinner and then we would go to the game. They loved to go to the game. They're now in junior high and high school and I have a hard time getting a date with them and when I do, we do that, but it's tougher than it used to be. We'll have the tickets until they put me in a box because there are plenty of people that we've given the tickets to and they love to go if we're not available. Randy Rahe does a great job and we're lucky to have him here right now. JW: Is there anything you'd like to add that we haven't covered? VW: I wanted to mention that there was more going on in the sixties color-wise than people realize. One of the players on the Porters and Waiters baseball team was an ex-pro baseball player, and I can remember us traveling to a game and he had just got home from Georgia. He drove straight through, and he got picked up three times. He went to courts in the back of the grocery store, and it cost him all he had in his wallet all three times. So, we've come a long ways, but we've got a long ways to go. As a kid I'd go sit up in the balcony and watch Reed Swenson because I didn't miss a ball game anywhere. I'd find a ride to take me. I'd always go to Utah, BYU or Utah State games. I thought Bruce really shifted gears for the school and in my personal life. He just had a whole lot to do with what direction I was heading in. JW: Were you able to stay in touch with him even when he went back down to Arizona? 14 VW: Yes. He was a young man when he came here, and I'm 75, so he's got to be in his early 80's. I don't know really what our age difference was. JW: In the picture he doesn't look much older than the boys. VW: He still plays handball five days a week. He has one daughter whose husband is stationed at the base, and he rents a place up in the valley here and takes his whole family, which is spread out all over the place, skiing every year. He also holds a basketball camp for all his grandkids. JW: That's awesome. VW: We chat quite a bit. My son went for an interview at one of the hospitals down there in Tucson and I called and told him, "He'd taken care of me it seems like my whole life now, so it's his responsibility to take care of my son." Every time I talk to him, he always says, "Is Stretch okay? Will you check on Stretch?" When he said he was bringing a really big player to town and we are going to win a lot of games, he really meant it. JW: Where is Alan now? VW: He's in Salt Lake. They've got some kind of diversity thing over at the college that Jim Hurst is involved with that has Alan Holmes' name on it, and we donated a little money to that. JW: I'm sure it's this way with other universities, but being in the position I'm in, I see it more here in Ogden. I just think it's great to see the give-back to the university. It makes all the difference when the community stays close. 15 VW: My two years at Weber were euphoric. I was not worried about, "What am I going to do for a living? What am I going to graduate in?" The difference in that though is that when I got back from Argentina the gears had shifted in my life because now I was serious and I had to figure out what I wanted to major in, what I would be happy doing. The fact of the matter is, when I got back, I graduated from college in one year, so a total of three. I took one class when I got back from Argentina in the 1963 or 1964. I was ready to graduate from the U, but I needed to take math 101. I couldn't talk my way through that and they said, "Well, if you want to take it at home and transfer it down, you can." When I talk to people today, I still am trying to decide what I want to major in when I grow up. We had really just a great time and were treated very well by the whole world, and we didn't ever wear out that welcome. I see a lot of people that do that and they want more. JW: I don't think students have the freedom anymore of just going to school for two years and really living and enjoying. There's so much pressure to get through and make a decision as to what you're going to do with the rest of your life. You don't get to just go to school and have fun. VW: Well, I don't know, maybe I should have been thinking more about it because I never dreamed that I was going on a mission. It wasn't in my plan at all, but I am eternally grateful that I did. It taught me more than ten Weber Colleges. So, I feel like I've gotten about ten doctorate degrees. I watch my son and they have two other little boys. He went on a mission out of high school and came home and he's been going to school for 13 years straight. He's in the operating room almost 16 all day long. Our two oldest are adopted, and then we have a daughter and a son, a doctor, that passed away. JW: Is your daughter still around here? VW: Yes, she lives out in Syracuse, she works for a company up in Ogden Valley that has a facility up there for about 35 boys with anxiety issues, and it's a registered high school. They have dormitories and the whole thing, and then she has a private practice in South Ogden. She pretty much runs out of hours every day. A friend walked up to me in church and handed me a card and said, "I want you and your wife to go see this doctor." I said, "Why?" We'd never ever talked about anything. I looked and it's a fertility specialist. I'd never had a conversation with this guy, but we went to the appointment and the doctor was at the U, and he wanted to do a medical procedure on my wife and found out she had endometriosis really bad and cleaned her out and the next thing you know, Dr. Weathers shows up. So, I had several of my friends say, "You know if you hurry I think the window is open." I was forty-something when he was born. I said, "I'm going to be on social security when he gets home from his mission. JW: It has been interesting to hear stories about Weber sports and the diversity issues during the late 50's. VW: Well, that club was owned by Annabelle Weekly, a black lady, and she swung a big stick in Ogden. I don't know how many athletes from Weber Junior College have gone through that facility, but a lot of them that didn't have a dormitory or anything else; they had a place to stay. 17 JW: I think it's interesting that they didn't put them in homes with local families. VW: I don't know that it ever came up. It was just taken care of. The black players at the P&W were treated like kings. It was really a big bonus for Weber. We had the Carter boys, Joe and his brother, Louie, played baseball. They worked in the coal mines in Wyoming their whole lives and they're both gone now because of that atmosphere and what it does to your lungs. JW: How many people were able to stay in the Porters & Waiters Club? It seems like there would have been a lot of them, but I don't know how many rooms they had available. VW: I don't know how many we had at one time, but they still had to make room for porters and waiters. So, I think maybe there might have been 15 rooms or so. They'd eat anywhere, but I don't know whether they got any money for food. We were given jobs on the campus. My job was to sweep the welding room, so I don't know what everyone else had to do. I made a mistake. I was offered a very attractive job at Weber to come back and get my degree there with a full-ride and I turned it down because I wanted a degree from the University of Utah. I had some fabulous classes down there. I learned a lot, but I think when it was all said and done, a degree is a degree and the world out there—I was ready for professional life when I got through with doing this. So, the degree was the frosting on the cake. I learned a lot, but I thought it had to be from a specific school and in retrospect, it didn't. My life would have been a lot different. They wanted me involved in journalism and athletics and I ended up being a banker 18 and a real estate developer, so my life would have gone in a much different avenue. JW: Thank you and I appreciate you letting us come into your home. It's been so interesting. These great stories fill a void for us. VW: Thank you for coming. 19 1 Appendix 2 3 4 5 6 7 8

ABSTRAKSI Pemekaran Wilayah kecamatan Tombariri Timur menjadi sebuah kecamatan sangat berdampak pada pelayanan public di wilayah tersebut. Hal itu terlihat khususnya dalam hal administrasi pengurusan Kartu Keluarga yang menjadi objek penelitian tulisan ini. Metode dalam penelitian ini menggunakan metode deskriptif kualitatif yang akan menggambarkan proses administrasi pembuatan Kartu Keluarga di kecamatan Tombariri Timur serta memperbandingkannya dengan proses yang sama pada saat sebelum di mekarkan. Untuk menganalisa tulisan ini akan menggunakan konsep pemerintah tentang pelayanan public yang tertuang dalam Kepmenpan No. 63 Tahun 2003. Kata Kunci : Pemekaran Wilayah, Dampak dan Pelayanan Publik PENDAHULUAN Memasuki era reformasi pemekaran wilayah atau pembentukan daerah otonomi baru semakin marak sejak disahkanya UU No. 22 Tahun 1999 tentang Otonomi Daerah yang kemudian direvisi menjadi UU No. 32 Tahun 2004. Satu hal yang tidak dapat dipungkiri bahwa pemekaran wilayah ini jelas mempunyai dampak pada pelayanan public. Tuntutan dari pemekaran wilayah yang terjadi selama ini pada umumnya didasari oleh ketidakterjangkauan pemerintah dalam menjalankan fungsi pelayanan yang maksimal sebagai akibat dari luasnya wilayah dan perkembangan jumlah penduduk disamping sarana dan prasarana penunjang lainnya. Hal itu mengakibatkan terjadinya kesenjangan dalam masyarakat, dimana masyarakat yang posisinya relative dekat dengan pusat pemerintahan dengan masyarakat yang relative jauh dari pusat pemerintahan. Seiring dengan era reformasi tersebut pelayanan public juga perlu dilakukan reformasi, baik dari segi paradigma, visi, misi, kebijakan/strategi, hingga konsep pelayanan publik yang prima dan implementasinya. Di beberapa daerah memang hal itu sudah dilakukan walaupun dalam kenyataannya masih berupa langkah awal yang masih memerlukan tindak lanjut dan kerja keras untuk mewujudkannya secara nyata. Fungsi utama pemerintah daerah menurut Undang Undang Nomor 32 Tahun 2004 tentang Pemerintah Daerah yakni sebagai pelayan masyarakat. Berdasarkan peradigma tersebut aparat pemerintah daerah termasuk aparat pemerintah kecamatan dituntut untuk dapat memberikan pelayanan optimal kepada masyarakat. Sebagai konsekuensi dari ditetapkannya Undang-Undang Nomor 32 Tahun 2004, dimana Pemerintah Daerah diberikan kewenangan yang demikian luas oleh Pemerintah Pusat untuk mengatur rumah tangga daerahnya sendiri, termasuk didalamnya adalah pemberian pelayanan kepada masyarakat di daerahnya. Namun berbagai isu yang muncul di kalangan masyarakat, ternyata hak pelayanan yang diterima oleh masyarakat atau perorangan terasa belum memenuhi harapan semua pihak baik dari kalangan masyarakat umum maupun dari kalangan pemerintah sendiri. Pelayanan masyarakat yang diberikan oleh aparatur pemerintah seringkali cenderung rumit dan memiliki masalah seperti : Tata cara pelayanan, rendahnya pendidikan aparat, kurangnya sarana dan prasarana, dan disiplin kerja. Hal tersebut jelas sangat berpengaruh terhadap kualitas pelayanan umum di daerah termasuk di kecamatan Tombariri Timur. Kecamatan Tombariri Timur ini merupakan wilayah yang baru dimekarkan pada tahun 2012 dari wilayah induk yaitu kecamatan Tombariri. Pemekaran wilayah ini diperkuat dengan Peraturan Daerah Kabupaten Minahasa No. 3 Tahun 2012, tentang Pembentukan Kecamatan Tombariri Timur. Seperti yang terjadi pada wilayah-wilayah yang baru dimekarkan, pelayanan public yang sebenarnya menjadi alasan untuk dilakukan pemekaran tersebut justru menjadi masalah yang krusial. Demikian halnya yang terjadi di wilayah kecamatan Tombariri Timur. Hal ini bagi penulis cukup menarik untuk dielaborasi lebih lanjut untuk mengetahui kenapa itu bisa terjadi. Sehingga penulis tertarik melakukan penelitian tentang dampak dari pemekaran wilayah Kecamatan Tombariri Timur terhadap pelayanan public di wilayah ini, khususnya dalam hal pelayanan administrasi pengurusan Kartu Keluarga. Perumusan Masalah Melihat latarbelakang yang sudah diuraikan diatas maka penulis merumuskan masalah yang akan diteliti adalah sebagai berikut : "Bagaimanakah Dampak Pemekaran Terhadap Pelayanan Publik di Kecamatan Tombariri Timur Khususnya Dalam Pelayanan Administrasi Pengurusan Kartu Keluarga? Tujuan Penelitian Untuk mengetahui bagaimanakah dampak dari pemekaran Wilayah Tombariri Timur terhadap pelayanan aparatur pemerintahan Kecamatan Tombariri Timur, khususnya dalam hal proses pelayanan administrasi pengurusan Kartu Keluarga (KK) kepada Masyarakat. Manfaat Penelitian Hasil penelitian ini diharapkan dapat memiliki manfaat : 1. Manfaat Praktis: Diharapkan hasil penelitian ini dapat memberikan kontribusi, masukan/ sumbangan bagi Aparatur Pemerintah Kecamatan dalam memberikan pelayanan yang berkualitas kepada masyarakat. 2. Manfaat Teoritis: Diharapkan hasil penelitian ini akan menambah referensi bagi pengembangan ilmu pengetahuan dibidang sosial politik khususnya menyangkut dampak pemekaran wilayah khususnya pemekaran wilayah kecamatan terhadap pelayanan public. TINJAUAN PUSTAKA A. Dampak Secara etimologis pengertian dampak adalah pengaruh kuat yang mendatangkan akibat baik negative maupun positif. Dampak negative adalah pengaruh kuat yang mendatangkan akibat yang negative, sedangkan dampak positif merupakan sebaliknya yaitu pengaruh kuat yang mendatangkan akibat positif. ( W.J.S Poerwadarminta, Kamus besar Bahasa Indonesia, 2005). B. Pemekaran Pemekaran adalah sesuatu bagian yang utuh atau suatu kesatuan yang dibagi atau dipisahkan menjadi beberapa bagian yang berdiri sendiri. (Poerwadarminta, 2005). Jadi dengan demikian daerah/wilayah pemekaran adalah suatu daerah/wilayah yang sebelumnya satu kesatuan yang utuh yang kemudian di bagi atau dimekarkan menjadi beberapa bagian untuk mengatur dan mengurus urusan pemerintahannya sendiri. Undang-undang No. 32 tahun 2004 tentang pemerintahan daerah mengisyaratkan perlunya pembentukan daerah baru yang dimaksudkan untuk meningkatkan pelayanan kepada masyarakat guna mewujudkan kesejahteraan masyarakat. Pamudji (2000) mengatakan bahwa dalam rangka pembentukan suatu daerah atau wilayah pemekaran diperlukan adanya suatu ukuran sebagai dasar penetapan. Pembentukan dan pemekaran wilayah yang baru harus didasarkan atas pembagian-pembagian yang bersifat objektif dengan memperhatikan segi pembiayaan sumber daya manusia serta sarana penunjang lainnya. Gie (2002) menyebutkan lima factor yang harus diperhatikan dalam pembentukan / pemekaran suatu wilayah yaitu : Luas daerah suatu wilayah sedapat mungkin merupakan suatu kesatuan dalam perhubungan, pengairan dan dari segi perekonomian dan juga harus diperhatikan keinginan penduduk setempat, persamaan adat istiadat serta kebiasaan hidupnya.Pembagian kekuasaan pemerintahan dalam pembentukan/pemekaran hendaknya diusahakan agar tidak ada tugas dan pertanggungjawaban kembar dan harus ada keseimbangan antara beratnya kewajiban yang diserahkan dengan struktur di daerah.Jumlah penduduk tidak boleh terlampau kecil.Pegawai daerah sebaiknya mempunyai tenaga-tenaga professional dan ahli.Keuangan daerah yang berarti terdapat sumber-sumber kemakmuran yang dimilikki oleh daerah itu sendiri. Menurut Peraturan Pemerintah No 78 Tahun 2007, pemekaran daerah/wilayah adalah pemecahan suatu pemerintah baik propinsi, Kabupaten/Kota, Kecamatan, Desa / Kelurahan menjadi dua daerah atau lebih. Menurut Peraturan Pemerintah No. 129 Tahun 2000, tentang persyaratan pembentukan dan kriteria pemekaran, penghapusan dan pengabungan daerah, pada pasal 2 menyebutkan pemekaran daerah/wilayah bertujuan untuk meningkatkan kesejahteraan masyarakat melalui : Percepatan pelayanan kepada masyarakatPercepatan pertumbuhan kehidupan demokrasiPercepatan pertumbuhan pembangunan ekonomi daerahPercepatan pengelolaan potensi daerahPeningkatan keamanan dan ketertibanPeningkatan hubungan yang serasi antara pusat dan daerah. Maarif (2003) merumuskan tujuan dan manfaat kebijakan pemekaran wilayah sebagai berikut : Secara Politis adalah untuk menjaga tetap tegak dan utuhnya Negara Kesatuan Republik Indonesia berdasarkan Pancasila dan UUD 1945 yang dikonstruksikan dalam system pemerintahan pusat dan daerah yang memberi peluang turut sertanya rakyat dalam mekanisme penyelenggaraan pemerintahan dan pembangunan.Secara Formal/Konstitusional adalah untuk meningkatkan daya guna dan hasil guna penyelenggaraan pemerintah di daerah terutama dalam pelaksanaan pembangunan dan pelayanan pemerintahan didaerah terutama dalam peningkatan pelaksanaan pelayanan terhadap masyarakat serta meningkatkan kestabilan politik dan kesatuan bangsa.Secara Administratif Pemerintahan, adalah untuk memperlancar dan menertibkan pelaksanaan tata pemerintahan sehingga dapat terselenggara secara efektif, efisien dan produktif. T Liang Gie (2003), mengemukakan beberapa alasan mengapa kebijakan pemekaran wilayah harus diberlakukan, yaitu : Dilihat dari sudut politik, pembentukan suatu daerah/wilayah yang baru dimaksudkan untuk mencegah penumpukan kekuasaan pada satu pihak saja yang bisa menimbulkan tirani.Dalam bidang politik sebagai tindakan pendemokrasian untuk menarik rakyat ikut serta dalam pemerintahan dan melatih diri dalam mempergunakan hak-hak demokrasi. Dari sudut teknik organisasi pemekaran daerah/wilayah adalah untuk mencapai suatu pemerintahan yang efisien.Dari sudut kultur diharapkan perhatian dapat sepenuhnya dilimpahkan pada kekhususan suatu daerah seperti geografi, keadaan penduduk, kegiatan ekonomi, watak kebudayaan atau latar belakan sejarahnya.Dari sudut kepentingan pembangunan ekonomi diperlukan karena pemerintah daerah dapat lebih bnyak dan secara langsung membantu pembangunan. C. Kecamatan Menurut Peraturan Pemerintah No. 19 Tahun 2008, tentang Kecamatan, pada Bab 1, pasal 1 ayat 5 dikatakan bahwa yang dimaksud dengan kecamatan adalah wilayah kerja camat sebagai perangkat daerah kabupaten kota. Pembentukan sebuah kecamatan menurut Peraturan ini, dapat berupa pemekaran 1 (satu) kecamatan menjadi 2 (dua) kecamatan atau lebih, dan/atau penyatuan wilayah desa dan/atau kelurahan dari beberapa kecamatan. Selain itu pembentukan sebuah Kecamatan harus memenuhi beberapa persyaratan yaitu : syarat Administratif, syarat Teknis dan syarat Fisik Kewilayahan. Yang dimaksud dengan syarat administrative, seperti yang diisyaratkan dalam Peraturan Pemerintah No. 19 Tahun 2008, tentang Kecamatan, pada Bab II dipasal 4 dinyatakan bahwa : Batas usia penyelenggaraan pemerintahan minimal 5 (lima) tahun;Batas usia penyelenggaraan pemerintah desa dan atau kelurahan yang akan dibentuk menjadi kecamatan minimal 5 (lima) tahun;Keputusan BAdan Permusyawaratan Desa (BPD) atau nama lain untuk Desa dan Forum Komunikasi Kelurahan atau nama lain untuk Kelurahan diseluruh wilayah kecamatan baik yang menjadi calon cakupan wilayah kecamatan baru maupun kecamatan induk tentang persetujuan pembentukan kecamatan.Keputusan Kepala Desa atau nama lain untuk Desa dan Keputusan Lurah atau nama lain untuk kelurahan di seluruh wilayah kecamatan baik yang menjadi calon cakupan wilayah kecamatan baru maupun kecamatan induk tentang persetujuan pembentukan kecamatanRekomendasi Gubernur. Sedangkan yang dimaksud dengan syarat fisik kewilayahan, seperti yang diisyaratkan dalam Peraturan Pemerintah No. 19 Tahun 2008, tentang Kecamatan, pada Bab II dipasal 5, dinyatakan bahwa : syarat fisik kewilayahan meliputi cakupan wilayah, lokasi calon ibukota, sarana dan prasarana pemerintahan. Cakupan wilayah dimaksud adalah jumlah desa dan kelurahan yang ada diwilayah yang akan dimekarkan, sementara menyangkut lokasi calon ibukota harus diperhatikan aspek tata ruang, ketersediaan fasilitas, aksesbilitas, kondisi dan letak geografis, kependudukan, social ekonomi, social politik, dan social budaya. Sedangkan yang dimaksud dengan sarana dan prasarana disini meliputi bangunan dan lahan untuk kantor camat yang dapat digunakan untuk memberikan pelayanan kepada masyarakat. Disamping 2 persyaratan yang sudah dijelaskan tersebut maka terdapat satu syarat lagi yaitu syarat teknis, yang meliputi jumlah penduduk, luas wilayah, rentang kendali penyelenggaraan pelayanan pemerintahan, aktifitas perekonomian dan ketersediaan sarana dan prasarana. Persyaratan teknis tersebut harus berdasarkan hasil kajian yang sudah dilakukan pemerintah kabupaten/kota sesuai indicator yang sudah ditetapkan. D. Pelayanan Publik Pelayanan publik dapat diartikan sebagai pemberian layanan (melayani) keperluan orang atau masyarakat yang mempunyai kepentingan sesuai dengan aturan pokok dan tata cara yang telah ditetapkan. Menurut Lay, sebagaimana dikemukakan oleh Ratminto dan Atik Septi Winarsih (2005 : 56), dalam ilmu politik dan administrasi publik, pelayanan publik atau pelayanan umum merupakan istilah yang mengambarkan bentuk dan jenis pelayanan pemerintah kepada masyarakat atas dasar kepentingan umum. Pengertian pelayanan umum menurut Keputusan Menteri Pendayagunaan Aparatur Negara Nomor 63/KEP/M.PAN/&/2003 adalah segala kegiatan pelayanan yang dimaksudkan oleh penyelenggara pelayanan publik sebagai upaya pemenuhan kebutuhan penerima pelayanan maupun pelaksanaan ketentuan perundang-undangan. Adapun yang dimaksud penyelenggaraan pelayanan publik adalah Instansi Pemerintah. Pada hakekatnya Pemerintahan adalah pelayanan kepada masyarakat, oleh karenanya birokrasi publik berkewajiban dan bertanggung jawab untuk memberikan layanan baik dan profesional. Pelayanan publik (public services) oleh birokrasi public adalah merupakan salah satu perwujudan dari fungsi aparatur negara sebagai abdi masyarakat di samping sebagai abdi negara dengan maksud untuk mensejahterakan masyarakat. Menurut Kamus Bahasa Indonesia dinyatakan bahwa pelayanan ialah suatu usaha untuk membantu menyiapkan atau mengurus apa yang diperlukan orang lain. Dalam pelayanan yang disebut konsumen (customer) adalah masyarakat yang mendapat manfaat dari aktifitas yang dilakukan oleh organisasi atau petugas organisasi pemberi pelayanan. Selanjutnya, pelayanan publik berdasarkan SK MenPan No.81/1993 adalah segala bentuk kegiatan pelayanan umum yang dilaksanakan oleh instansi pemerintah dan BUMN/D dalam bentuk barang dan jasa, baik kebutuhan masyarakat, maupun pelaksanaan ketentuan peraturan perundang-undangan. E. Administrasi Kependudukan Berdasarkan Undang-undang Nomor 23 Tahun 2006, Administrasi Kependudukan adalah rangkaian kegiatan penataan dan penertiban dalam penerbitan dokumen dan data kependudukan melalui pendaftaran penduduk, pencatatan sipil dan pengelolaan informasi serta pendayagunaan hasilnya untuk pelayanan publik dan pembangunan. Dimana pendaftaran penduduk adalah pencatatan biodata penduduk, pencatatan atas pelaporan peristiwa kependudukan. Dokumen kependudukan dapat berupa kartu indentitas atau surat keterangan kependudukan. Dokumen kependudukan merupakan dokumen resmi yang diterbitkan oleh instansi pelaksana yang mempunyai kekuatan hukum sebagai alat bukti autentik yang dihasilkan dari pelayanan pendaftaran penduduk dan pencatatan sipil. Peristiwa kependudukan meliputi pindah datang, perubahan alamat, serta status tinggal terbatas menjadi tinggal tetap yang dialami penduduk harus dilaporkan karena membawa akibat terhadap penerbitan atau perubahan kartu keluarga, kartu tanda penduduk dan/atau surat keterangan kependudukan lainnya. Pendaftaran penduduk dilakukan pada instansi pelaksana yang daerah tugasnya meliputi domisili atau tempat tinggal penduduk. Pendaftaran penduduk melayani Penerbitan Kartu Keluarga (KK), melayani penerbitan Kartu Tanda Penduduk (KTP) dan melayani peristiwa kependudukan/mutasi penduduk. F. Kartu Keluarga Berdasarkan Undang-Undang Nomor 23 Tahun 2006, tentang Administrasi Kependudukan serta Peraturan Presiden No. 25 Tahun 2008, tentang persyaratan tata cara pendaftaran penduduk dan pencatatan sipil, dikatakan Kartu Keluarga adalah Kartu Identitas Keluarga yang memuat data tentang susunan hubungan dan jumlah anggota keluarga. Kartu Keluarga wajib dimiliki oleh setiap keluarga. Kartu ini berisi data lengkap tentang identitas Kepala Keluarga dan anggota keluarganya. Kartu keluarga dicetak rangkap 3 yang masing-masing dipegang oleh Kepala Keluarga, Ketua RT dan Kantor Kelurahan. Kartu Keluarga (KK) adalah Dokumen milik Pemda Propinsi setempat dan karena itu tidak boleh mencoret, mengubah, mengganti, menambah isi data yang tercantum dalam Kartu Keluarga. Setiap terjadi perubahan karena mutasi data dan mutasi biodata, wajib dilaporkan kepada Lurah dan akan diterbitkan Kartu Keluarga (KK) yang baru. Pendatang baru yang belum mendaftarkan diri atau belum berstatus penduduk setempat, nama dan identitasnya tidak boleh dicantumkan dalan Kartu Keluarga. METODOLOGI PENELITIAN A. Metode Penelitian Penelitian ini disusun berdasarkan metode kualitatif yang lebih bersifat deskriptif. Metode kualitatif digunakan untuk meneliti kondisi objek alamiah yang yang didasarkan pada fakta-fakta yang ada (Sugioyono,2006). Sebagaimana suatu penelitian dibidang pengetahuan sosial maka model penelitian ini dinyatakan dalam ciri-ciri sebagai berikut : Memusatkan perhatian pada masalah yang ada saat penelitian dilakukan atau masalah-masalah aktual.Menggambarkan tentang masalah yang diselidiki sebagaimana adanya diiringi dengan interpretasi rasional yang cermat dan teliti (Nawawi,1995). B. Fokus Penelitian Dalam penelitian kualitatif terdapat fokus penelitian yang membatasi masalah untuk diteliti. Pada penelitian ini fokus yang ditetapkan adalah melihat dampak pemekaran wilayah kecamatan Tombariri Timur terhadap pelayanan public khususnya pelayanan administrasi pengurusan Kartu Keluarga di kantor kecamatan Tombariri Timur. C. Instrumen Penelitian Dalam penelitian ini, yang menjadi instrumen penelitian adalah peneliti itu sendiri. Menurut Sugioyono (2006), pada penelitian kualitatif peneliti sebagai human instrumen berfungsi menetapkan fokus penelitian, memilih informan sebagai sumber data, melakukan pengumpulan data, menilai kualitas data, analisis data, menafsirkan dan membuat kesimpulan atas temuannya. D. Teknik Pengumpulan Data Data yang digunakan dalam penelitian ini diperoleh dengan observasi, wawancara langsung dengan informan kunci dan triangulasi. Pendekatan yang diajukan dalam wawancara yakni menggunakan petunjuk umum wawancara dengan membuat kerangka dan garis-garis besar pokok-pokok yang ditanyakan dalam proses wawancara yang terfokus pada permasalahan penelitian (Patton dalam Moleong, 2001). Disamping kedua tehnik ini digunakan juga studi kepustakaan untuk memperoleh data sekunder yang berasal dari berbagai laporan, terbitan, buletin dan sebagainya yang dianggap relevan dengan penelitian ini. F. Teknik Analisis Data Data yang berhasil dikumpulkan diolah dan dianalisis dengan tahapan-tahapan sebagai berikut : Mengedit data, pada tahapan ini seluruh data sudah terkumpul baik melalui wawancara maupun pengamatan, langsung diadakan pengeditan. Pengeditan dilakukan pada akhir-akhir proses pengamatan dan wawancara.Reduksi data, dilakukan setelah data dibaca, dipelihara dan diteliti kembali dengan cara membuat abstraksi. Abstraksi merupakan usaha membuat rangkuman inti penelitian.Mengkategorikan dalam satuan-satuan, pengkategorian ini berdasarkan sumber-sumber data, teristimewa data yang diperoleh dari hasil wawancara dan pengamatan. Selanjutnya data tersebut disusun dalam bentuk satuan-satuan yang menyangkut sumber, jenis informan, lokasi da memilah-milah menjadi kategori tertentu atas dasar pemikiran, intuisi dan pendapat berdasarkan fokus penelitian kemudian diberikan kode untuk menjaga kerahasiaan informan.Penafsiran data, dilakukan sepanjang penelitian, dimana setiap data yang terkumpul langsung dilakukan penafsiran. Data kegiatan ini dilakukan setelah proses wawancara dan pengamatan diklasifikasikan untuk memperjelas data agar setiap data yang diperoleh dianggap bermakna.Menguji keabsahan data, ini dilakukan dengan cara membaca kembali dokumen-dokumen tertulis yang dikumpulkan kemudian dibandingkan dengan data yag diperoleh dari hasil wawancara dan pengamatan.Penarikan kesimpulan, diawali dengan menetapkan pola hubungan lain dan lain-lain yang terfokus pada jawaban atas permasalahan yang telah dirumuskan sebelumnya sekaligus menjawab tujuan penelitian. HASIL DAN PEMBAHASAN A. HASIL PENELITIAN A.1. Pemekaran Wilayah Dan Pelayanan Publik Pemekaran wilayah pada dasarnya bertujuan untuk lebih mendekatkan jarak antara pemerintah sebagai pelaksana pelayanan public dengan masyarakat sebagai penerima pelayanan. Pemekaran wilayah juga bertujuan untuk menjadikan pelayanan public bisa menjadi lebih efektif dan efisien. Namun yang sebenarnya yang menjadi tujuan utama dari pemekaran wilayah adalah meningkatkan kesejahteraan masyarakat di wilayah yang dimekarkan. Ironisnya, tidak sedikit yang terjadi pada wilayah yang baru dimekarkan justru beberapa fungsi pelayanan public tidak berjalan sebagaimana yang diharapkan. Hal tersebut disebabkan oleh beberapa hal diantaranya kesiapan dari aparatur yang ditempatkan diwilayah yang baru dimekarkan itu. Salah satu masalah utama yang sering ditemui di wilayah-wilayah yang baru dimekarkan biasanya adalah kendala dalam mengisi struktur-struktur pemerintahan yang berfungsi melakukan pelayanan public. Hal ini jelas berdampak pada penyelenggaraan pelayanan public bagi masyarakat. Masyarakat sebagai pihak yang dilayani tentunya mengharapkan bisa mendapatkan pelayanan yang maksimal dari pihak-pihak yang sudah diberikan wewenang untuk itu. Pihak-pihak dimaksud adalah aparat pemerintah khususnya dalam hal ini yaitu aparatur pemerintah kecamatan termasuk di Kecamatan Tombariri Timur. Pemekaran wilayah selayaknya sudah melalui pertimbangan-pertimbangan disamping memperhatikan persyaratan yang sudah diatur pemerintah dalam PP No. 129 tahun 2000 yang telah disempurnakan dengan PP No. 17 Tahun 2008 tentang pembentukan suatu daerah otonom. Dalam peraturan pemerintah tersebut sudah diatur bahwa pembentukan daerah otonom yang baru dimungkinkan dan harus memenuhi faktor-faktor antara lain : kemampuan ekonomi, potensi daerah, sosial budaya, sosial politik, jumlah penduduk, luas daerah disamping factor lain yaitu keamanan dan ketertiban, sarana dan prasarana, rentang kendali yang memungkinkan terselenggaranya otonomi daerah seperti yang diharapkan. Dalam melakukan penelitian tentang dampak pemekaran wilayah Tombariri Timur terhadap pelayanan public, penulis melakukan wawancara mendalam (deep interview) dengan beberapa pihak yang penulis anggap bisa memberikan data tentang objek yang diteliti. Pihak-pihak yang dimaksud selain dari pemerintah kecamatan sebagai penyedia pelayanan di kecamatan Tombariri Timur, juga beberapa pihak yang merupakan penerima layanan di kecamatan yang dalam hal ini anggota masyarakat. Dari hasil wawancara yang dilakukan diperoleh kesimpulan : - Informan FT. (42 tahun), tingkat pendidikan S1, selaku Camat Kecamatan Tombariri Timur Berdasarkan hasil wawancara untuk mengetahui bagaimanakah dampak pemekaran wilayah Kecamatan Tombariri Timur terhadap pelayanan public khususnya pelayanan administrasi kependudukan yang dalam penelitian ini di fokuskan pada pembuatan Kartu Keluarga yang dilakukan aparat pemerintah kecamatan Tombariri Timur kepada masyarakat, FT mengatakan : " Setelah ditetapkan menjadi kecamatan, warga Tombariri Timur jelas terbantu, karena jarak menuju kantor untuk mereka mengurus administrasi kependudukan termasuk Kartu Keluarga menjadi lebih dekat. Sebagai pemerintah yang diamanatkan rakyat, kami berusaha menjalankan tugas kami dengan semaksimal mungkin sesuai dengan peraturan yang ada. Dalam melayani masyarakat khususnya dalam setiap pengurusan hal-hal yang menyangkut administrasi kependudukan, kami berusaha memenuhi akan setiap kebutuhan masyarakat tentunya dengan mekanisme dan ketentuan yang ada. Dalam proses pembuatan Kartu Keluarga, sebagai pelayan masyarakat kami selalu mengsosialisasikan pada pada masyarakat akan persyaratan yang dibutuhkan dan ini juga berlaku untuk setiap pengurusan administrasi kependudukan yang lain, agar supaya dalam proses pembuatannya tidak mengalami hambatan-hambatan yang ada. Selaku aparatur pemerintah yang salah satu tugasnya melayani masyarakat, kami berusaha untuk melayani masyarakat semaksimal mungkin, dan saya selalu menginstruksikan pada seluruh staf saya, untuk menjadi pelayan masyarakat yang baik, agar proses penyelenggaraan pemerintahan yang baik dapat dicapai. Mengenai biaya dan waktu penyelesaian, hanya berupa biaya partisipasi pembuatan sebesar Rp 10.000 dan waktu penyelesaian dapat dilakukan secepat mungkin". - Informan VL, (48 tahun), tingkat pendidikan S1, salah seorang staf kecamatan Tombariri Timur. Berdasarkan hasil wawancara untuk mengetahui bagaimanakah dampak pemekaran wilayah Kecamatan Tombariri Timur terhadap pelayanan public khususnya pelayanan administrasi kependudukan yang dalam penelitian ini di fokuskan pada pembuatan Kartu Keluarga yang dilakukan aparat pemerintah kecamatan Tombariri Timur kepada masyarakat, VL mengatakan : " Dalam proses pembuatan kartu keluarga tidaklah memiliki banyak persyaratan, adapun persyaratan-persyaratan yang harus disediakan masyarakat hanyalah surat keterangan dari kepala desa/lurah, akte perkawinan, dan mengisi formulir permohonan pembuatan kartu keluarga yang disediakan oleh pemerintah kecamatan, selanjutnya pemerintah kecamatan meneruskan permohonan pembuatan kartu keluarga, dalam hal ini di dinas capil. Dalam proses pembuatan kartu keluarga sampai selesai memakan waktu 3hari, namun agar proses pembuatan dapat dengan cepat, masyarakat dapat membuatnya langsung di dinas capil. Dan untuk biaya administrasi dalam proses pembuatan kartu keluarga yaitu Rp 10.000. didalam menjawab akan setiap kebutuhan masyarakat, tentunya kami sebagai pemerintah berusaha semaksimal mungkin sesuai dengan peraturan yang ada untuk melayani akan setiap kebutuhan masyarakat dengan sebaik-baiknya". - Informan SY, (30 tahun), tingkat pendidikan S1, salah seorang warga Tombariri Timur. "Memang setelah sudah ada kantor kecamatan yang lebih dekat seperti sekarang jelas sudah lebih enak untuk mengurus surat-surat di kecamatan. Cuma kalau menyangkut aspek-aspek dalam pelayanan itu masih relative. Karena yang berubah cuma jarak dari rumah dengan kantor kecamatan saja". A.2. Aspek-Aspek Dalam Pelayanan Publik. Kepuasan dan kenyamanan atas sebuah layanan publik tentunya tidak mutlak hanya milik segelintir orang saja selayaknya hal itu menjadi milik semua pihak. Penyelenggaraan pelayanan publik yang berkeadilan sudah menjadi dambaan dan harapan serta dinantikan oleh warga masyarakat sebagai pengguna layanan. Sudah menjadi sebuah keharusan bagi para elit birokrasi dan aparatur pemerintah untuk terus menapaki proses belajar sosial yang mengarah pada kualitas layanan publik sesuai dengan apa yang telah diamanatkan dalam UU No. 25 Tahun 2009 Tentang Pelayanan Publik. Pelayanan publik yang dilakukan juga harus berdasarkan pada prinsip-prinsip penyelenggaran pelayanan publik di Indonesia yang diatur dalam Kepmenpan No. 63/KEP/M.PAN/7/2003 Tentang Pedoman Umum Penyelenggaraan Pelayanan Publik yakni prinsip kesederhanaan, kejelasan, kepastian waktu, akurasi, keamanan, tanggung jawab, kelengkapan sarana dan prasarana kerja, kemudahan akses, K3 (kedisiplinan, kesopanan, dan keramahan), dan kenyamanan. Kecamatan Tombariri Timur sebagai salah satu wilayah yang baru dimekarkan, dalam menjalankan fungsi pelayanan publiknya juga dituntut agar dapat memperhatikan aspek-aspek tersebut karena hal itu menyangkut efektif dan efisiennya sebuah pelayanan public. Untuk mengetahui hal ini penulis melakukan wawancara dengan beberapa pihak yang dianggap memiliki kapasitas dalam pemberian data yang diteliti. Dari hasil wawancara yang dilakukan, untuk apakah prinsip-prinsip pelayanan seperti yang disyaratkan oleh Kepmenpan No. 63 Tahun 2003, tentang Pedoman Umum Penyelenggaraan Pelayanan Publik, sudah dijalankan sebagaimana dengan seharusnya, diperoleh kesimpulan yang dapat dijabarkan sebagai berikut: a. Aspek Kesederhanaan, Aspek kesederhanaan yang dimaksud disini adalah apakah tatacara pelayanan yang dilakukan bersifat mudah, lancar, tepat, tidak berbelit-belit serta mudah dipahami oleh masyarakat. Dari aspek ini setelah dianalisa berdasarkan hasil wawancara yang dilakukan, bahwa pelayanan yang dilakukan oleh aparatur pemerintah Kecamatan Tombariri Timur dalam proses pembuatan Kartu Keluarga sudah dilakukan dengan baik, dengan memberikan pelayanan dengan baik sesuai dengan ketentuan yang ada, dan tidak mempersulit warga masyarakat. Hal ini dibuktikan lewat wawancara yang dilakukan pada Informan VR (45 tahun), salah satu staf kantor kecamatan Tombariri Timur, dimana hasil yang didapatkan : "Dalam memberikan pelayanan pada masyarakat kami selalu melakukannya dengan sebaik mungkin dengan tidak mempersulit setiap masyarakat yang membutukan pelayanan kami, dalam proses pelayanan yang menyangkut administasi kependudukan, menyangkut Kartu Keluarga misalnya masyarakat hanya perlu menyediakan syarat-syarat yait:, surat keterangan dari kepala desa, akte nikah, dan mengisi formulir permohonan pembuatan kartu keluarga yang disediakan oleh kecamatan, dan didalam pelayanan yang ada kami tidak melakukan pungutan selain biaya adminitrasi yang ada". Pernyatan salah satu staf tersebut kembali dibuktikan lewat wawancara yang dilakukan pada informan TP (47 tahun) salah seorang warga Tombariri Timur, yang mengatakan : "Pelayanan yang diberikan pada saya oleh petugas kecamatan menurut saya sudah baik, dimana pada saat saya menyediakan syarat-syarat administrasi untuk membuat Kartu Keluarga, secara lengkap, petugas pun dengan sigap melayani saya dengan segera memberikan formulir untuk di isi dan memberikan arahan-arahan bagaimana mengisi formulir dengan baik agar tidak terjadi kesalahan dalam pengisian". Dengan demikian dapat dikatakan pelayanan yang diberikan dilihat dari aspek kesederhanaan sudah baik, dimana pelayanan mudah, yang tidak melalui proses yang rumit serta lancar tanpa adanya sikap yang berbelit-belit, sehingga masyarakat pun merasa nyaman dan puas terhadap pelayanan yang diberikan. b. Aspek Kecakapan Dan Kehandalan Petugas Pelayanan Suatu pelayanan agar bisa maksimal tentunya dipengaruhi oleh bagaimana kecakapan dan kehandalan petugas yang menjalankan pelayanan. Artinya petugas yang berfungsi melakukan pelayanan hendaknya menguasai keterampilan serta pengetahuan pelayanan yang dibutuhkan, sesuai dengan jenis pelayanan yang diberikan. Dari hasil wawancara yang dilakukan pada informan ER (37 tahun), salah satu petugas kecamatan Tombariri Timur : "Pada saat masyarakat akan melakukan pembuatan kartu keluarga, aparat/petugas segera memberitahu persyaratan yang ada dan proses yang akan dilalui oleh masyarakat, dengan demikian masyarakat pun mengetahui dan mengerti mengenai layanan yang dia butuhkan, disamping itu juga bagaimana aparat/petugas selalu memberi tahu masyarakat mengenai jenis pelayanan dan apa saja yang harus disediakan masyarakat misalnya didalam pembuatan kartu keluarga, masyarakat harus menyediakan surat keterangan dari kepala desa, akte nikah, dan nantinya akan mengisi formulir permohonan kartu keluarga". Dari aspek ini, dapat dikatakan bahwa keterampilan dan keahlian aparat/petugas Kecamatan dalam memberikan pelayanan pada masyarakat sudah baik, hal ini dibuktikan dengan keterampilan dan pelayanan sesuai dengan yang dibutuhkan, dimana dalam proses pembuatan Kartu Keluarga aparat mengetahui segala jenis persyaratan yang dibutuhkan dan juga semua persyaratan yang lain sesuai dengan jenis pelayanan. c. Aspek Keramahan Suatu aspek penting yang juga menentukan apakah pelayanan yang diberikan sudah berkualitas adalah sikap yang ditunjukan atau bagaimana perlakuan petugas pelayanan didalam memberikan pelayanan kepada masyarakat, baik dari kesabaran menghadapi masyarakat, penuh perhatian, empati dan persahabatan, sehingga pelayanan yang bersifat ramah terhadap masyarakat dapat terwujud. Dari hasil wawancara yang dilakukan pada informan RM ( 32 tahun), salah seorang warga masyarakat, pada saat akan mengurus proses administrasi untuk membuat Kartu Keluarga, di kantor kecamatan Tombariri Timur, mengatakan : "Sikap yang ditunjukan oleh petugas yang ada, dengan memberikan salam yang menandakan sikap persahabatan, dan juga bagaimana tutur kata saat melakukan komunikasi dengan masyarakat, dan juga cara pelayanan yang dilakukan pada saat masyarakat belum jelas dan mengerti mengenai persyaratan yang dibutuhkan, dengan sikap yang sopan dengan tutur kata yang baik, petugas pun memberikan penjelasan dengan baik dan masyarakat pun merasa nyaman merasa bahwa dirinya dihargai dan dihormati lewat sikap yang ditunjukan." Dari aspek ini, dapat disimpulkan bahwa, pelayanan yang dilakukan oleh aparatur Pemerintah Kecamatan Tombariri Timur dalam proses pembuatan Kartu Keluarga sudah baik dengan menunjukan sikap yang ramah dalam memberikan pelayanan kepada masyarakat. d. Aspek Kejelasan Dan Kepastian Pelayanan Aspek kejelasan dan kepastian dalam pelayanan khususnya yang menyangkut biaya atau ongkos dalam memperoleh pelayanan merupakan hal yang penting dalam sebuah proses pelayanan. Di kecamatan Tombariri Timur, dari aspek ini dapat disimpulkan bahwa kejelasan mengenai biaya pelayanan dalam mengurus Kartu Keluarga masih pada taraf yang wajar tanpa ada pungutan atau apapun itu yang harus dibayarkan oleh masyarakat. Kesimpulan tersebut diperoleh penulis setelah melakukan wawancara dengan informan FR (43 tahun), salah satu petugas kecamatan dimana ia mengatakan: "Biaya administrasi yang dikenakan pada masyarakat masih pada taraf yang wajar yaitu Rp10.000 dan tidak ada pungutan lain selain biaya administasi tersebut. Pendapat yang sama juga dikatakan oleh informan KM (27 tahun) salah seorang warga masyarakat yang ketika penulis melakukan penelitian kebetulan sedang mengurus Kartu Keluarga di Kecamatan Tombariri Timur, menurutnya pengakuannya : " Biaya yang saya bayar pada saat proses administrasi untuk pembuatan Kartu Keluarga sebesar Rp 10.000 dan aparat atau petugas kecamatan tidak melakukan pungutan-pungutan lain selain biaya administrasi tersebut." Hal yang sama juga dikatakan oleh beberapa warga masyarakat yang sempat ditemui penulis saat melakukan penelitian. Namun mengenai waktu selesai dalam proses pembuatan Kartu Keluarga perlu mendapat perhatian oleh pemerintah. Hal itu terkait dari hasil penelitian yang dilakukan, belum ditemukannya kejelasan dan kepastian pelayanan mengenai waktu selesai. Dari wawancara yang dilakukan pada beberapa warga masyarakat diperoleh waktu yang bervariasi. Menurut pengakuan informan NU (45 tahun), salah seorang warga yang mengurus Kartu Keluarga ketika di wawancara penulis, mengatakan : " waktu yang yang dibutuhkan ada yang 1 jam, 45 menit, bahkan ada yang sampai 2 jam". Padahal dari wawancara yang dilakukan pada petugas kecamatan, mereka mengatakan bahwa waktu yang dibutuhkan dalam proses administrasi pembuatan Kartu Keluarga yaitu hanya 15 sampai 20 menit saja. Terdapat variasai waktu yang ditemukan, namun menurut mereka hal itu masih pada taraf yang wajar karena tidak sampai berhari-hari. e. Aspek Ekonomis Aspek ekonomis di sini yang dimaksud adalah berapa biaya dan tenaga yang dibutuhkan dalam pengurusan administrasi Kartu Keluarga. Biaya menyangkut ongkos yang diperlukan dalam mengurus administrasi Kartu Keluarga. Tenaga di sini dimaksudkan adalah berapa pihak yang harus dilalui dalam pengurusan adminstrasi Kartu Keluarga tersebut. Dapat dikatakan bahwa pelayanan yang diberikan oleh aparatur Pemerintah Kecamatan Tombariri Timur dalam proses pembuatan Kartu Keluarga sudah sesuai dengan ketentuan yang ada dan pengenaan biaya pada taraf yang wajar dan sesuai dengan ketentuan yang ada, namun tidak bisa dipungkiri bahwa, dalam proses pelayanan yang ada, masyarakat masih ada yang memberikan uang kepada petugas dengan harapan petugas bisa memberikan layanan ekstra. Padahal menyangkut biaya sebagaimana yang sudah dijelaskan dari aspek kejelasan mengenai biaya administrasi yang dikenakan berdasarkan hasil penelitian yang dilakukan pada masyarakat dan petugas kecamatan yaitu sebesar Rp 10.000 (sepuluh ribu rupiah), tanpa ada pungutan lain atau biaya lain diluar biaya administrasi tersebut. Hal ini seperti yang dijelaskan oleh AR : "Sebenarnya menyangkut prosedur dan biaya pengurusan sudah jelas diatur bahkan sudah ditempel di dinding, namun terkadang masih ada saja masyarakat yang mencoba untuk menyogok petugas agar mendapat pelayanan ekstra". f. Kelengkapan sarana dan prasarana kerja Berdasarkan observasi yang dilakukan penulis terlihat bahwa sarana dan prasarana pendukung kantor sudah cukup tersedia. Ketersediaan sarana dan prasarana seperti alat tulis kantor, meja, kursi, telepon, komputer, dan printer yang berada pada kantor dirasakan sudah cukup untuk membantu penyelesaian pekerjaan sehingga tidak ada pekerjaan yang terbengkalai akibat tidak adanya peralatan yang dibutuhkan segera. Hal ini seperti pengakuan dari salah seorang petugas DT kepada peneliti : "Kalau sarana prasarana yang tersedia di kantor sudah cukup sehingga tidak ada alasan untuk menghambat proses pelayanan". g. Kemudahan Akses - Ketersediaan Angkutan Umum Menuju Lokasi Kantor Pengguna pelayanan umumnya mengatakan ketersediaan angkutan umum sudah cukup, dikarenakan untuk perjalanan dari tempat tinggalnya umumnya sudah ada. Hal ini seperti yang diakui oleh JR : "Jika dibandingkan dengan sebelum dimekarkan untuk mencapai lokasi kantor tempat pengurusan relatif lebih dekat dan kendaraan umum yang lewat dikantor ini banyak". - Kondisi Jalan Menuju Kantor Masyarakat pengguna pelayanan menyatakan bahwa kondisi jalan menuju kantor sudah cukup baik, walaupun pada beberapa koridor jalan masih ada jalan yang rusak. Namun perbaikan jalan menuju lokasi banyak dijalankan seperti penambalan lubang, penambahan lebar jalan, atau pengaspalan walaupun belum menjangkau seluruh koridor jalan yang ada. Hal ini juga sesuai dengan hasil observasi yang penulis lakukan. Selain itu hal ini sejalan dengan pengakuan dari RM : "Walaupun kondisi jalan ini belum dapat dikatakan baik, namun terlihat berbagai usaha pemerintah untuk melakukan perbaikan sudah dilakukan, seperti pelabaran dan penambalan lubang-lubang yang ada". h. Kenyamanan Keyamanan merupakan salah satu syarat yang harus dipenuhi dalam suatu proses pelayanan public. Hal itu bisa tercermin diantaranya dari : - Kondisi kantor yang berkaitan dengan kebersihan dan keindahan. Pengguna pelayanan menyatakan bahwa kondisi kantor seperti kebersihan dan keindahan, secara keseluruhan sudah baik, hal ini dikarenakan kondisi bangunan kantor yang masih baru dibangun dan digunakan. Akan tetapi, pemeliharaan kondisi kantor sangat diperlukan lebih lanjut dikarenakan pada kantor sudah mulai terlihat kotoran tinta dan kertas, dinding sudah mulai ada yang retak, dan kaca yang berdebu. Mengenai kondisi kantor yang terkait dengan kebersihan juga diakui oleh beberapa masyarakat yang sempat ditemui oleh peneliti, seperti JK yang mengatakan : " Kebersihan kantor sangat baik walaupun dibeberapa dinding sudah terlihat agak kotor. Ini kan masih kantor baru, jadi masih kelihatan bersih" - Ketersediaan fasilitas pendukung seperti ruang tunggu, parkir, toilet. Pengguna pelayanan beranggapan bahwa ketersediaan fasilitas pendukung seperti ruang tunggu, parkir, toilet, dan tempat ibadah dirasakan oleh pengguna sudah cukup. Akan tetapi, pengguna banyak yang complain/mengeluh terhadap ruang tunggu yang minim atau tempat duduk yang dirasakan masih kurang banyak untuk memfasilitasi pengguna pelayanan yang datang. Pengakuan terkait dengan hal tersebut seperti yang diungkapkan oleh beberapa anggota masyarakat yang sempat ditemui oleh peneliti, diantaranya FR, yang mengatakan : " Ini kantor so bagus cuma kwa de pe ruang tunggu kacili deng de pe kursi masih kurangcaba lia banya orang yang dating baurus so nyanda dapa tampa dudu for batunggu. Seharusnya rupa itu kursi harus tamba supaya masyarakat yang datang ba urus bisa antri sesuai dengan de no antrian deng supaya tertib nyanda kaluar maso seperti sekarang". B. PEMBAHASAN Seperti yang diungkapkan oleh Maarif (2003) bahwasanya Pemekaran wilayah secara Formal/Konstitusional adalah untuk meningkatkan daya guna dan hasil guna penyelenggaraan pemerintah di daerah terutama dalam pelaksanaan pembangunan dan pelayanan pemerintahan didaerah terutama dalam peningkatan pelaksanaan pelayanan terhadap masyarakat serta meningkatkan kestabilan politik dan kesatuan bangsa. Dari hasil temuan di lapangan yang diperoleh, dampak dari pemekaran wilayah kecamatan Tombariri Timur terhadap pelayanan public sudah dapat dikatakan tidak ada masalah walaupun dibeberapa aspek pelayanan masih belum sesuai dengan yang diharapkan oleh masyarakat, apalagi sesuai dengan konsep pelayanan public yang ideal. Namun begitu berbagai usaha pemerintah daerah dalam upaya peningkatan kaulitas pelayanan sudah terlihat dan dilakukan dengan bersungguh-sungguh walaupun masih jauh dari sempurna. Hal tersebut juga diakui oleh beberapa informan yang sempat ditemui oleh peneliti mereka pada dasarnya dapat memaklumi hal tersebut karena pemekaran wilayah ini masih baru dilakukan ketika peneliti melakukan penelitian. Hal itu seperti yang diungkapkan oleh MT (45) ketika ditanya oleh peneliti mengenai pelayanan yang masih belum sesuai dengan yang diharapkan. Menurut MT : Kalo dilihat dari pelayanan yang diberikan oleh petugas saat pengurusan Kartu Keluarga memang masih jauh dari sempurna, karena seringkali waktu menjadi masalah terbesar yang sering dialami oleh masyarakat. Namun hal itu dapat dipahami oleh masyarakat karena jumlah petugas yang ada juga terkait dengan pengalaman dari petugas yang melayani. Selain MT sebagian besar informan yang ditemui peneliti mempunyai pendapat serupa mengenai dampak pemekaran wilayah mereka menjadi kecamatan sendiri terhadap pelayanan public yang tersedia sekarang. Sebagian besar mengatakan bahwa pelayanan public sudah lebih baik dari sebelum wilayah mereka di mekarkan. Walaupun demikian, menurut mereka masih ada beberapa aspek pelayanan yang memerlukan perbaikan seperti dari aspek kesederhanaan, kejelasan, kepastian waktu, dan kemudahan akses dalam proses pelayanan public khususnya dalam pengurusan administrasi pembuatan Kartu Keluarga. Penilaian masyarakat terhadap kualitas penyelenggaraan pelayanan public yang menurut mereka sudah baik tersebut, didasarkan pada penilainan mereka terhadap prosedur pelayanan yang mudah dipahami dan dilaksanakan, pengetahuan petugas bagian yang akan mengurusi, pegawai berkompeten terhadap tugas dan fungsinya, pegawai mudah ditemui, urusan sesuai dengan yang dikehendaki, adanya bukti tanda terima yang diberikan, pegawai bertanggung jawab terhadap penyelesaiaan urusan, keluhan mengenai proses pelaksanaan urusan diterima dan diproses lebih lanjut, ketersediaan sarana dan prasarana pendukung kantor yang cukup, ketersediaan angkutan umum menuju lokasi kantor cukup, kondisi jalan menuju lokasi kantor cukup, penampilan pegawai kantor bersih dan rapih, perilaku pegawai ramah dan sopan, kondisi kantor seperti kebersihan, keindahan, dan kenyamanan yang baik, dan ketersediaan fasilitas pendukung yang cukup. PENUTUP A. Kesimpulan Dampak dari pemekaran wilayah Tombariri Timur terhadap pelayanan public sudah dapat dikatakan baik walaupun masih jauh dari ideal.Berbagai usaha untuk meningkatkan pelayanan public oleh pemerintah daerah sudah dapat dikatakan berjalan baik namun masih diperlukan berbagai usaha maksimal untuk lebih mendekatkan tujuan pemekaran wilayah ini dengan pelayanan public.B. Saran 1. Perlu adanya kejelasan prosedur pelayanan publik sehingga tidak ada kesan kalau pegawai berusaha untuk mempersulit prosedur pelayanan. 2. Adanya transparansi biaya yang dikeluarkan sehingga pada akhir pelayanan tidak ada pungutan liar yang tidak sesuai dengan kesepakatan yang telah disetujui sebelumnya. 3. Adanya kepastian waktu penyelesaiaan urusan sesuai waktu yang telah dijanjikan jangan melewati waktu yang dijanjikan atau bahkan lebih cepat dari waktu yang dijanjikan. 4. Adanya kejelasan dalam hal persyaratan teknis dan administratif yang diberikan oleh pegawai sehingga masyarakat pengguna menjadi jelas dan mengerti. 5. Pegawai sebaiknya berkomitmen dan berkompeten dalam menyelesaikan urusan sesuai dengan yang dikehendaki pengguna pelayanan. DAFTAR PUSTAKA A. Buku Dan Artikel G T Liang (2003), Pertumbuhan Pemerintahan Daerah Negara RI, Liberti Yogyakarta. Maarif, S, (2003), Strategi Peningkatan Kompetensi Aparatur Guna Mengantisipasi Kebutuhan Sektor Pelayanan Publik, STIA LAN, Bandung. Moleong. L.T, (2001), Metodologi Penelitian Kualitatif. PT. Rineka Rosda Karya Bandung. Nawawi. H, (1995), Metodologi Penelitian Bidang Sosial. Gadjah Mada University Press, Yokyakarta. Pamudji (2000), Kepemimpinan Pemerintahan di Indonesia, Balai Pustaka Indonesia, Jakarta. Ratminto dan Atik Septi Winarsih. (2005), Manajemen Pelayanan, Yogyakarta: Pustaka Belajar. Sugioyono, (2006), Metode Penelitian Kuantitatif Dan Kualitatif R&D Pitabeta, Bandung. W.J.S Poerwadarminta, (2005), Kamus besar Bahasa Indonesia. B. Peraturan Perundangan : UU No. 22 Tahun 1999, Tentang Pemerintahan Daerah Undang-Undang Nomor 23 Tahun 2006, Tentang Administrasi Kependudukan UU No. 32 Tahun 2004, Tentang Pemerintahan Daerah. Peraturan Pemerintah No. 17 Tahun 2008 tentang pembentukan suatu daerah otonom Peraturan Pemerintah No. 19 Tahun 2008, tentang Kecamatan Peraturan Pemerintah No 78 Tahun 2007, pemekaran daerah/wilayah Peraturan Pemerintah No. 129 Tahun 2000, tentang persyaratan pembentukan dan kriteria pemekaran, penghapusan dan pengabungan daerah Peraturan Presiden No. 25 Tahun 2008, tentang persyaratan tata cara pendaftaran penduduk dan pencatatan sipil Keputusan Menteri Pendayagunaan Aparatur Negara Nomor 63/KEP/M.PAN/&/2003 Tentang Pengertian Pelayanan Umum Surat Keputusan Menteri Pendayaan Aparatur Negara No.81 Tahun 1993, Tentang Pelayanan Publik Peraturan Daerah Kabupaten Minahasa No. 3 Tahun 2012, tentang Pembentukan Kecamatan Tombariri Timur.

Gary A.C. Young September 16, 2013 ; Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. ; The following is an oral history interview with Gary Young. The interview was conducted on September 16, 2013, by Lorrie Rands, at the Stewart Library. Gary discusses his experiences with 25th Street. ; 27p.; 29cm.; 2 bound transcripts; 4 file folders. 1 videodisc: digital; 4 3/4 in. ; Oral History Program Gary A.C. Young Interviewed by Lorrie Rands 16 September 2013 Oral History Program Weber State University Stewart Library Ogden, Utah Gary A.C. Young Interviewed by Lorrie Rands 16 September 2013 Copyright © 2014 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in Special Collections. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. After World War II, the railroad business declined. Some government agencies and businesses related to the defense industry continued to gravitate to Ogden after the war—including the Internal Revenue Regional Center, the Marquardt Corporation, Boeing Corporation, Volvo-White Truck Corporation, Morton-Thiokol, and several other smaller operations. However, the economy became more service oriented, with small businesses developing that appealed to changing demographics, including the growing Hispanic population. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management Special Collections All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Young, Gary A.C., an oral history by Lorrie Rands, 16 September 2013 , WSU Stewart Library Oral History Program, Special Collections, Stewart Library, Weber State University, Ogden, UT. iii Gary A.C. Young September 16, 2013 Abstract: The following is an oral history interview with Gary Young. The interview was conducted on September 16, 2013, by Lorrie Rands, at the Stewart Library. Gary discusses his experiences with 25th Street. LR: It is Monday, September 16, 2013 and we are here in Special Collections at Weber State University Stewart Library conducting an oral history interview with Gary Cosmo Young. I am Lorrie Rands doing the interview and Rebecca White Sides is on the camera. I know I said thank you already, but I'll say it again for the record, I appreciate your time and willingness to come up and do this. Let's start with something simple, when and where were you born? GY: I was born here in Ogden and the old McKay Dee Hospital. It is a park now. LR: When was that? GY: April 25, 1937. LR: Where did you live at that time? GY: We lived on Washington Boulevard about 26th Street in some apartments there. I don't recall anything up until I was probably five or six years old because it was a confusing childhood. Next thing that really I remember was that I was a foster child in the Utah System. My mother had both my brother and me taken away from her by the state of Utah because my father had died of a heart attack and she was working two jobs to support herself as a waitress, my aunt intervened and said, "You're an unfit mother," and got the LDS church involved and we got taken away from her. The next thing I know we were in foster care and I lived 1 with two sets of foster parents. One was out in Clinton and the other was out on highway 89 in a house that's no longer there. I do remember them. Their names were Archie and Cora Hill. Next thing I knew we ended up in California, in Orland, California. It's way up north by Chico and we lived on a farm up there. My mom took care of the calves and the cows and my brother, Richard, and I did the same for the chickens. Of course, my mother got us back after three years in foster care and remarried and my stepdad who worked for the SP Railroad as a conductor. That's why we were up there and we moved from there down to Sparks, Nevada for one year and then we came to Ogden to 2535 Lincoln and that's where things started happening. LR: How old were you when you moved to the house on Lincoln? GY: It was probably 1946. LR: So not quite ten. GY: Yes. LR: So, once you were there, what were some of the fun things you would do growing up on 25th Street? GY: We did about anything to stir things up as kids. Mom worked full-time—at one time she had a job at Nicholas Grocery on 25th Street just above Lincoln and she worked as a cashier there—but most of her life she worked as a waitress in the different cafes around. We were sort of free, you didn't need babysitters back then, you didn't even lock your door. We used to play football in the field with a bunch of the kids. We just did different things to raise hell. We got firecrackers, 2 which were illegal and set them off and scared the bums that were in the different areas of the city. I had a friend that lived across the street, in fact, we called each other cousins, and he was a couple of years younger than me. His mom had a bear skin rug inside her house and it was a good sized one. One day we took that and I put it over me and put my hands inside where the claws were and we went on 25th Street in and out of the bars begging for money. We only stopped because when I went in the Kokomo Club, I went over to one of the booths and I sort of stood up and growled and the woman screamed and whatever drink she was drinking it was a mixed drink and it had milk in it or something and she threw it all over me and the bear skin rug, so that stopped that day. LR: Would you do a lot of that going to the bars and trying to bum money from the bums? GY: Oh yeah, and the drunks in there. We would come on with a poor little orphan kid or some story like that. I sold newspapers on 25th Street. The Standard Examiner, I also delivered the Salt Lake Telegram to quite a few homes and that was an evening paper out of Salt Lake. It was the evening paper of the salt lake Tribune at the time. LR: Any fun stories doing that, selling the paper? GY: I remember one snow storm and my boss whose name was Mr. Peterson, I said, "I'm not going out in that snow." I had to bike from my house all the way up to Harrison Boulevard. There were very few customers they had, but they were scattered, I probably covered a five mile radius every night. I told him I wasn't going out in that snow storm and he said, "Yes you are." I said, 'Nope, you can 3 have it." And that's when I quit. I supplemented my income by shining shoes on 25th Street. There was a barbershop by the Depot Drug about two doors up from Wall Avenue on the North side and I shined shoes in there and also in the Union depot. At that time, it was very busy with a lot of military personnel coming and going. They had, what I remember, there were 22 tracks and there were trains on every one of them. It's unbelievable to what you see now. I don't have any pictures of that, I wish I had, but we didn't have money in those days. LR: What other kind of jobs did you have to supplement your income? GY: I mowed lawns. It was the manual push mower. I did those things and I picked cherries for Floyd Woodfield who was up in north Ogden. I was such a good worker that he moved me right into the apricot and then we went into peaches. By the time we got into peaches there would only be about three or four people, so I felt really good about that, and I did that for a couple of years, but that wasn't much. I got like three cents a pound for picking cherries. LR: Last time we talked you mentioned mice. GY: Oh yes. I was trying to get the pictures of that, I think I've still got them at home. I had white mice that I raised and sold them for 50 cents each. What the people did with them, I don't know, but I enjoyed them. I had the parents of all the offspring, naturally, but we named them Daisy Mae and Little Abner. I don't know why. LR: You mentioned your two cousins, your friends… 4 GY: Yes. Bill and John Leatherwood, I hung around with Bill, and John was four years younger. Bill was a real Casanova, so to speak, even in his younger years. I'd take him up to Ogden High, when I started going to Ogden High and let him play like he was my cousin from California. All he wanted to do was just meet the girls up there, which he did a good job doing. His mother was the sister of Rose Davies of the Rose Rooms. I got to go up there, in fact, I delivered papers up there at the same time, but one of the girls up there offered to teach us how to dance, so Bill and I were all for it because he wanted to be in with the girls so naturally he was all for it and he told me to come on up and I was really a shy guy in those days. We went up there and she taught us a couple of different dances up there right in the Rose Rooms. LR: During the day, right? GY: Yes. The only thing scary up there is you'd go up and she had an Ocelot, it's like a small black panther, and you could see it down the hall because it was a long hallway down to where her room was down on the other end. That was a little scary, but after that first time it wasn't because it wouldn't attack you, it would just come up to you and sniff you and lick you and you just stood there. LR: Still scary though. GY: That was interesting. LR: Did you ever have a chance to meet Rose? GY: Yes. I met her. She was a real nice lady. She was really beautiful. She was a beautiful lady and all she did was run the establishment with her husband. She 5 was married and he was into a few things I think that were illegal, and it's been brought up probably in some of the books on 25th Street, but one of the things that was brought up and I've got to find the author on it and find out who in the heck told him that, but he said they ran five houses and they didn't, the only had the one. He ran some different private clubs, we called them at that time, where you had to belong and it was a buzzer and you went in and you'd get the alcoholic drinks because it was illegal to get. You could get beer in any of the bars, but you couldn't get alcohol, the strong stuff. LR: I was talking with another lady who was really good friends with Bertie and she mentioned that they might have had another place in Farmington. GY: It could have been down there, but not here. That's possible. LR: You said she was a really beautiful woman. Was there anything else about her that just struck you? GY: Her long, black hair. She was always dressed to kill and fashionable, not as a come one, she was fashionable. I always remembered that. LR: When you were being taught your dance lessons, would the girl wear a certain type of clothes? GY: She was fully dressed just like a street person. LR: So she wouldn't wear her uniform. GY: No. I did not know what her uniform was. LR: Okay. I was curious about that. 6 GY: No, she was fully dressed in a long dress. LR: Well, that's cool that she did that for you. How long did you take those lessons? GY: We took them for a couple of months. We'd just go up there sporadically here and there whenever she had free time. LR: As you were growing up here on Lincoln, you went to Central Junior High? GY: Right. I went to Grant Elementary and that was over between 21st and 22nd on Grant in the middle of the block on the west wide. It's long gone now. Then I went to the Central and then Ogden High. LR: When you got into high school and actually had transportation, what fun things would you do on 25th Street? GY: There were seven of us guys that hung around together, but I was always with one or two of them. We would get some girls and get them in the car, this was after I was sixteen, and take them down on 25th Street because they hadn't been there. They thought it was scary, but we didn't. I had a, what they called a Bermuda bell in the floor of my 1954 Oldsmobile and you'd just step on it and it'd sound like a big gong like in a fighting ring. It was really loud and it was illegal. So, we'd take the girls down there and we'd wait for this one certain guy to come by, his name was Cisco, that was his nickname and that's all I knew him by, and he used to be a prize fighter, so we'd hit that gong and he'd start shadow boxing right on the street. He'd just start going at it right on the street with nobody. We'd hit the gong again and he'd stop and take off. It was funny. LR: Did your dates think that was pretty cool too? 7 GY: Well, they weren't dates, just fun. LR: Just for fun? GY: Yes. LR: Would you take them to any of the cafes on the street? GY: No, but they wouldn't want to go. They wouldn't get out of the car. We'd try to get them out of the car, but they wouldn't get out of the car. LR: Do you think there was a difference, maybe a cultural difference between someone who was raised close to 25th Street and someone who was raised away from it? GY: Oh definitely. These girls lived above Harrison and we were the lower class. Anybody below Washington Boulevard was lower class. It was really class distinction then. This was before segregation and everything else. That's the thing, I grew up with Chinese, Japanese, Blacks, and Hispanics. LR: Did you notice the segregation on the street? GY: Oh yeah. You could see it especially down at the train depot in very public places. LR: I know that from Wall to Lincoln it was specifically blacks on the south, whites on the north, did it extend past Lincoln? GY: no, it was mainly just from Wall to Lincoln on the south side. We always went to the Porters and Waiters Club, even after I was married. The Porters and Waiters 8 club existed and you'd go in and go downstairs and it was a mixture of everything and they had the best food. LR: So, they didn't discriminate who could be in their establishment? GY: No. LR: That's a little ironic, don't you think? GY: Yeah. It was only those people that more or less knew about it from years before that. Somebody they didn't know, they would tell them, "Sorry, you're not welcome here." There were a few that they knew were rowdy that just wanted to come in and cause trouble and all we wanted to do was go in and eat, so they welcomed us. LR: That's cool. I didn't know that. You mentioned the tunnels. I've heard rumors of tunnels, so I'd like to hear your take on that. GY: We first discovered them when I worked for The Standard and at that time they were located where the Kiesel building is on 24th and Kiesel and from there they had a tunnel and they had a backup ramp there that the different trucks had come in or people and pick up their papers to distribute them through the city. It was a big thing back then, you know, there was a lot of newspapers sold in those days. Those tunnels, we went in them one time and there's no lighting. If there was, they kept them off, so we went one time with a flashlight and we got in and we went in pretty deep and I don't know where we were, but we were in there quite a ways and finally we got scared and we got out of there. We were just kids, you know. Delivering on 25th street, when I later got a route with 7-Up when 9 I worked for them, I was able to visit some of those tunnels because the product sometimes was put in the basement. There would be a door down there and I'd investigate to see where it went, but there were tunnels. LR: When you started to investigate when you were working for 7-Up, were they still as extensive? Were they still just as big as how you saw them when you were younger? GY: Yes, they were big. It reminded me of the tunnels you went under when you go to the train depot to go from track to track, they were big wide tunnels. There were doors as you went along for different businesses, just wooden doors. LR: Did they have signs saying what the business was? GY: No, no signs that I remember. LR: It just sounds scary. GY: Yes, it was dark and damp. LR: All I've heard is rumors. I've never known anyone who was actually down in there, so this is cool. You mentioned working for 7-Up, how did that begin? GY: Since I lived almost right across the street, they were at 215 25th Street and from my house I could see the back of the building. We used to go back there and beg for drinks from the guys that were loading the trucks. When I turned 15 I lied about my age and I was hired. You're supposed to be 16; in fact, I think I was about 14. I got a job there loading and unloading trucks at night. That was my first job. It was 75 cents an hour. We loaded the trucks and sorted the bottles and then in our spare time, the production manager let us help make the syrup. We 10 had an elevator there in that building. It was a rope operated elevator and you had to pull a rope. I don't know if you've ever seen one of those or not. They're something else. It had a brake on it, but if the brake failed when you were going up, and it was three floors—a basement, main floor and top floor—if the brake failed and you were between floors, you jumped off on the main floor because you didn't want to ride the bottom. There were a couple of times we had to do that. That's how we moved the sugar up. They were one hundred pound bags and we could put five of them on it and lots of times we stretched it and put seven on and that's when the brake would fail. If the elevator wasn't working, we had to carry those sacks on our shoulders. One hundred pounds and remember this is a 15 year old kid carrying those sacks up the stairs and dumping them in the vats. LR: The owner of that was— GY: It was Albert Scowcroft. He died and then his wife, Dorothy, took over and she was a great lady and a great boss. She managed it and they eventually moved out of there and built a building on 1330 Gibson, which is still there, I think it's a packing place down there now. We did our own bottling right there in the building and that's all it was, bottles at that time. We had a seven ounce bottle, a 28 ounce with a paper label, and then we did quarts of orange, root beer, grape, and strawberry at that place. The other scary part about working there was you had to make the CO2 and at that time they used dry ice and dropped it in cylinders that were a foot in diameter and we had to stand on a ladder to put the dry ice in. We'd chip it up 11 and put it in and then when you got the right amount in there, they had a lid that was heavy metal that was probably that thick with rubber seals around it and it had a cross bar on top of it so you could spin it and you'd drop it in there and start spinning it real fast because the pressure would build up just like that; if you didn't get it on right the first time, you just got off the ladder and moved away because it would blow it off. This is hazardous stuff that we were doing as kids. We worked the accumulating table, we worked the washer, we helped out everywhere. LR: You ended up making 7-Up your career, didn't you? GY: Yes, well, 7-Up, Pepsi. I left 7-Up in 1979 because the boyfriend of Mrs. Scowcroft was managing the place and him and I didn't see eye to eye. He hired people that didn't know anything and I had to train them and they would last one week and they were gone. It was ruining my marriage at that time because I was working 24 hours a day trying to take care of problems. I left there and I went down to Salt Lake City and started working for Admiral Beverage and at that time they had RC and 7-Up down there and Dad's Root Beer and Crush and things like that. I was down there three years and they sold that out because they wanted out of the RC. They bought Idaho Falls and Pocatello and I moved there with them there three years and came back and worked in Ogden doing a special juice we had that we distributed in seven states and I became the head salesmen for that. LR: That's cool that you started out at that little bottling plant and then made that into your career. I think that's pretty cool. Looking at where you grew up, almost on 12 25th Street and the way it was as you were growing up, do you think now that it's changed for the better, or would you rather see it the way it was? GY: it was mostly bars and restaurants and that was it. There were no retail businesses really, so to speak. There were apartment houses, there were a few of those and most of those were up above some of the bars even. It took me over a half a day to service that street from Washington to Wall. That's how many businesses there were to go in and out of. And that was with bottles and no cans, just bottles. LR: Do you think that what they're doing now is an improvement? GY: Oh yes. I mean, because of the religious factor for one thing, they didn't want them and the times changed. LR: Do you think the death of the railroad had a big play in the change of 25th Street? GY: Oh yes, that killed it. That was definitely one of the major factors that killed it. GY: The other jobs I had just before I got married and after I was married. I worked full-time at gas stations. I worked in a bowling alley setting pins at night that was my regular job. I managed Ye Old Pizza House for two years and that was one 32nd and Washington where the Cal Spas is now. It used to be a pizza house and pub in the back that had wooden benches and tables and Gene Debbie was the icon of Ogden City. He was a blind piano player, so he played piano and these songs would flash on the wall and people would sing along, drink beer and eat pizza. 13 LR: Out of all of your memories growing up there on 25th street, what is maybe one of your favorite memories? Or do you have one? GY: Not a favorite, but an experience I had, I was in the Acapulco Club when I was under age and it was because a couple of the guys I run around with, their parents owned it. It was Johnny, Sal, and Frank Hernandez. They had the best Mexican food. It was underneath where that barbershop is on 25th and Lincoln. I don't know if you've been there or if you've seen that or not, but there's a basement underneath the Marion Hotel. I'm sure the basement is still there and they probably just use it for storage, but there was a bar underneath there. I would stay in the background, I wouldn't get out. We'd eat at a table that they'd reserve for their kids. I was in there one time and this guy came up to me and started swearing at me and saying, 'What are you doing in here? You gringo," and everything else and going on. Next thing I know, he pulled a knife and came at me. Of course, he was drunk and Sal stepped in, one of the older brothers that was tending bar. He saw what was happening and he floored him, but not before he cut me right through here. I've still got the scar. It was just the skin, thank goodness, but that was a little scary. I didn't even go to the hospital. He could have hurt me, but it's just how things were then. People would get crazy. LR: That wasn't common though, was it? GY: No. I mean, I was the only white kid in there. There were Hispanics and some blacks, but I was the only white one in there. Leave it to me. 14 LR: I've pretty much asked all my questions, but what I'd like to do is ask if there is anything else you'd like to share or remember about 25th Street or just growing up in Ogden? GY: There are probably things I could remember later, but not at the present time. LR: I wish I could think of a million things because this is so fun to sit and listen to you. I can only imagine what it was like growing up around 25th Street. Do you remember, I don't know when the broom Hotel was torn down, but do you remember that hotel? GY: There was a Walgreens underneath, are you talking about 25th and Washington? LR: Which one was on 25th and Wall, the hotel that was there? GY: Yes, I remember it. I can't remember when it was torn down either, but my mom worked in that drug store that was two doors up from it. I shined shoes in the barbershop that was right next to the drug store. LR: You never shined shoes in the hotels that were on the street? GY: Never. I don't remember ever going in there. The only thing I remember was, I think it was called Pacific Fruit and they had a track that went up behind the Marion Hotel, right where the parking lot is for the DMV and there were tracks there and it was called Pacific Produce and the employees would unload the box cars full of watermelon. The kids in the area would go over and we'd want to help so we could get a watermelon. They actually threw them and they wouldn't let us 15 because they said we were too young, but every once I a while they would miss and say, "There's a busted one," and that's when we'd get our watermelon. LR: I almost forgot about the Bamberger Railroad and those torpedoes. Would you tell that story? GY: We found one. A torpedo was a package of gun powder about four inches square and it had a wire strap that came out both sides. It attached to the rail and they were used nationwide to warn an engineer of the train to slow down or whatever. They had two for a certain signal, three for a certain signal because when the train would run over the tracks they would make a real loud bang and I mean loud. We found one and we put it on the Bamberger tracks. I don't remember where we found it because Bamberger's didn't use them, they were from the railroad. It might have been somebody that just threw one off or something, so we put it on the track and we were sitting in our yards waiting for the Bamberger to come. When it went off we ran away. We didn't even go in our houses. We didn't come home for two hours. LR: Do you remember where on the Bamberger tracks you put it? GY: Yes, it was right in front of our house at 2535 Lincoln. LR: So right there on Lincoln? GY: Yes. That's why we got out of there. LR: That makes sense. Speaking of the Bamberger, was it strange having that trolley there? Was it busy? 16 GY: No, it wasn't. They went slow. They were noisy though, but you got used to it. We lived right there and we just got used to it. LR: Did you ever hop on it and ride it? GY: Yes, you would get on over between 23rd and 24th on Grant where the terminal was. I rode out to Lagoon a lot of times. They actually should have left those tracks. That would have been so neat. LR: They might do it anyway just because they're bringing all of this back. GY: Yeah. I don't know if they buried those tracks or dug them up. LR: I didn't realize that it actually went right in front at your house; I thought it was on Grant that the tracks were. GY: No, they were on Lincoln. LR: Right in front of your house. GY: There was another place we never went in and that was El Borracho. In fact, there was a recent article in the paper or in one of the books, but it was El Borracho that was right on the corner of 25th and Lincoln on the southeast corner. The Rose Rooms were above it. LR: Okay, so this was the El Borracho? GY: I think it was before that, but El Borracho was there for a long time. LR: So what was it about Pancho's? GY: You didn't go in it, just like the El Borracho, you didn't go in it. I didn't even go in there to sell newspapers. I wouldn't step inside that place. It was dangerous. 17 LR: Okay. Was it dangerous just because you're white? GY: White and unknown. If they didn't know you, they didn't want you in there. LR: That's kind of scary. It sounds like growing up on 25th Street, you always had something to do. Always something fun to do and if there wasn't something fun to do you'd just create something. GY: We had fun. Sure, we got in trouble. I got hauled to the police station a couple of times and detention, you know, as far as, 'You can't do that anymore," but I didn't get a record. They'd just slap your hand and le t you go. I was selling fireworks and they caught me doing that and they said, "That's a no, no." I said, "I've got to make money some way." LR: Wouldn't you and your friends toss those at some of the drunks? GY: Yes, we wouldn't do it to injure them we would just do it to scare them because they were sleeping against a wall or something in one of the alleys or what have you and just to watch them. If I had a movie camera back then I would have had a riot. LR: Were you ever worried that they might come and attack you? GY: No. They were too drunk. MD 90/90 or 40/40 and all those wines, yes, it was really cheap stuff. Back then it was probably a dollar a bottle. LR: They're just lying on the sidewalk sleeping? GY: Well, not sidewalk, they'd be in an alley somewhere. LR: Off the main street? 18 GY: Yes, off the main drag. Every once in a while they'd be on the main street, but the cops would come along and have them move on. They didn't want to take them in because they smelled too bad. I tell you who else could tell you a lot about 25th, Andy Bolds, he owned Andy's Lounge, if you could ever run into him, because he had the Grill Tavern and then he went out there and took over the old Art's Club and removed it. He knows a lot of people there. Then, of course, Ed Simone too, he grew up there. He owns the Kokomo. His folks owned it. I grew up with him. LR: I was going to ask you if you ever had the chance to meet Bonnie Brown Coates. GY: If it's the one I'm thinking of, she lived on Lincoln. LR: Yes, she said she was really good friends with Bertie and still is. We had a chance to talk with her and I was just wondering if you ever had a chance to meet her. GY: I met her, but I was a kid and she was a lot older. They lived, I think, in the second house from the end on Lincoln off of 26th Street. One brother got sent to prison, I don't know what it was on, but he was pretty rowdy. He was a nice guy, but he got into prison. The youngest one, he was always in trouble. Bill and I and John we'd always be teasing him or something, which we shouldn't have done, but kids. I've got a picture where it shows in the background where Bertie lived. There were houses all along there. LR: It's not that way now. 19 GY: No, it's Wonder Bread and parking and the only original building that's still there is the Rose Rooms. LR: Have you been on 25th Street recently? GY: About every day. LR: Okay, so you know. It's kind of cool what they've done with that. GY: Upstairs, you mean? That was what I would have done. People are curious about 25th Street and watching people, you can still sit in Karen's Café and watch some of the beggars go by, the ones that are normal. There are still some around and some of the druggies and some of the ones that go to Health Services. There was one that used to go on and he'd just talk to himself something fierce. You feel sorry for them, you know, Schizophrenic, but nothing you can do. There are still a lot of them down there. LR: Well, I appreciate your time and your willingness to come up here and appreciate the stories. It's been fantastic, I've enjoyed every minute of it. I really appreciate you. 20

Flora Ogan, August 7, 2013 ; Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. ; The following is an oral history interview with Flora Ogan. The interview was conducted on August 7, 2013, by Avery Pince. Flora discusses her experiences with 25th Street. ; 26p.; 29cm.; 2 bound transcripts; 4 file folders. 1 videodisc: digital; 4 3/4 in. ; Oral History Program Flora Ogan Interviewed by Avery Pince 7 August 2013 Oral History Program Weber State University Stewart Library Ogden, Utah Flora Ogan Interviewed by Avery Pince 7 August 2013 Copyright © 2014 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in Special Collections. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. After World War II, the railroad business declined. Some government agencies and businesses related to the defense industry continued to gravitate to Ogden after the war—including the Internal Revenue Regional Center, the Marquardt Corporation, Boeing Corporation, Volvo-White Truck Corporation, Morton-Thiokol, and several other smaller operations. However, the economy became more service oriented, with small businesses developing that appealed to changing demographics, including the growing Hispanic population. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management Special Collections All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Ogan, Flora, an oral history by Avery Pince, 7 August 2013 , WSU Stewart Library Oral History Program, Special Collections, Stewart Library, Weber State University, Ogden, UT. iii Flora Ogan August 7, 2013 Abstract: The following is an oral history interview with Flora Ogan. The interview was conducted on August 7, 2013, by Avery Pince. Flora discusses her experiences with 25th Street. AP: We are here today with Flora Ogan in her home. I'm Avery Pince and here with me is Woody Johnson. Flora, we are going to just ask you a few questions. We talked to you before about your experiences on 25th Street and I was hoping that you could elaborate on some of your stories. You worked at The Standard in the main building for 30 years, is that right? FO: I had a total of 40 years in and 36 years full-time and the other four years I was a freelance writer for them. AP: Are there any particular stories that stand out to you from when you worked at The Standard, particularly pertaining to 25th Street? FO: The only 25th Street story I recall writing was when they bid out the buildings for the new federal building. The police had one last tour of the opium dens and they called over to The Standard and invited a reporter to go along and I was brand new on the staff and nobody else wanted to go, so I went. We went into what was a barbershop on Kiesel just north of 25th Street that had a gold rail on it. We went down these stairs and into a barber shop and all of a sudden we opened the doors and we started going down through walls that were not cement, but packed dirt. We probably walked to the middle part between Grant and Lincoln. They would open the doors and say, "This is such and such a place," and you 1 would look and there were little offices where they used to keep track of whatever they were doing. The one place I remember was the Senate Café, but that was the only story I ever did about 25th Street. I was very familiar with 25th Street and we had a lot of things happen down there. When I was city editor, I remember the big fire in the Reed Hotel and we lost lives on that. There was the Windsor Hotel that was always a problem and it's still a problem for them. I don't think it's filled with anything it's just sitting down there. At the Marion Hotel there was a lot of drug action and that's where when I used to drive to work I would see the young women prostitutes that would stand on the corner and they had a way of putting one leg up over the bumper of the car and you knew that's who they were. I remember the stories coming in about the Kier Company taking over the Marion Hotel and rehabilitated it and they made rooms for these people that were homeless on the street. That sort of started the clean-up process. AP: You had mentioned that somebody didn't like that you kept talking about the opium dens. FO: Yes. That was about ten years ago. Jim Stravakatis arranged for channel seven to come up and interview a lot of us and talk about Ogden in the 1950's. One of the questions came up about 25th Street and the opium dens and I said, "Yes, I was very familiar with them. A police officer named Lee Howe took me personally down through them." Afterward, I received word that Spencer Eccles from the prominent Eccles family thought it wasn't good to have Ogden advertised as having an opium den down on 25th Street, so they tried to dispute it. Every time 2 Charlie Trentelman would write a story saying there really wasn't any opium dens down there I would call him and say, "Charlie, there was. I was in them." If you go down to the Athenian, right by the front door there's a trap door you can go down in still. AP: If they were so embarrassed by the opium dens, why would they invite a Standard reporter down into them? FO: The police weren't embarrassed, it was Spencer Eccles was. He didn't want the opinion of Ogden to be nothing more than the notorious 25th Street. It really did have a reputation across the country. During the war, the soldiers would all get off at the trains there and go up 25th Street to the bars. It had a bad reputation and the leaders of the community, like Spencer, who doesn't even live here now, didn't want Ogden to be downgraded with the notorious 25th Street and having an opium den just wasn't what he thought the city ought to have out in front. Jim Budge, who ran the Ben Lomond Hotel for several years, was in town last week for Stravakatis' funeral and I said to him, "You once told me there was a door in the Ben Lomond basement that went into the dens on 25th Street." He said, "Yeah, it's still there." AP: That's incredible. Do you remember spending a lot of time on 25th Street as a kid? You grew up in Ogden, right? FO: I grew up in Ogden and 25th Street was off limits to me by my parents. When I was a little girl, if I was good we would get in the car on Saturday night and go watch the drunks on 25th Street and I remember it was just packed with people. Then, I'd get an ice cream cone. 3 AP: So you were allowed to go to 25th Street as long as you were with your parents? FO: Yes, but in a car. I had a girlfriend whose dad had a barbershop just west of Washington and when we were junior high kids, we'd go downtown and she would go to her dad's to get money and I had to wait up on the corner because my folks told me never to go down 25th. AP: Just the one street, huh? You were okay on 24th? FO: Yes. It just had a reputation and this is what Spencer Eccles didn't like was the reputation that had built up over the years about 25th Street. If you'll notice, in the stories run now it's, "the once notorious 25th Street," it's just there. AP: It's part of the history. FO: Yes. When the war was over, the Italian prisoners of war were turned loose and they hung out on 25th Street. They would pack right in front of the corner of 25th and Washington and whistle at girls. AP: Did you ever interact with them? FO: No, I was young. That's when I was a teenager. I remember seeing them though. AP: A lot of them stayed here. FO: A lot of them did. Riggo had a restaurant on 28th and Washington and he married an Ogden girl and Miconi Tile, he married an Ogden girl and stayed here. I think they had to go home and then come back, but they did. They'd watch the Germans very closely so they weren't downtown at all. AP: They stayed away from 25th Street I guess, if they stayed at all. 4 FO: They were always hooked up to cuffs on their legs and handcuffs and stuff. They just turned the Italian prisoners loose. AP: When they were still prisoners? FO: Italy surrendered much earlier and that's when they turned them loose. A lot of them went to work out at the Arsenal out of Hill Air Force Base to finish up the war. AP: That's good. Do you remember The Standard ever having a hard time with 25th Street as far as getting stories or interacting with people about it? FO: I don't. I'm sure that there were a lot of stories written about it. By the time I became active in the Standard, it had pretty much died down, you know, the notoriety. I parked my car just off of 25th Street in a parking lot and I remember if I had to work after dark I was scared and run really fast or have somebody walk me to my car. AP: Where was The Standard located? FO: It was at 24th and Kiesel in the Kiesel building which is still there. They moved shortly after I started working there to the old armory on 23rd and Adams. It's gone now but it was nice new offices when they moved up there, because they rehabbed the whole thing and that's where I worked the whole time. AP: You said that your family worked in Ogden or your family owned a business here? FO: My father worked on 24th And Kiesel in Read Brothers where the horse was on the building. Then, in 1950 he opened his own store in Roy and that's when the 5 family all moved out here. I grew up on 30th and Jefferson. I went to Washington Elementary School and Junior High and Ogden High School. AP: You mentioned the fire in the Reed Hotel. FO: I just remember going up 25th Street and going to work that morning and the fire trucks were everywhere. I think there were a couple of fatalities in it. It was where some of the people that patronized the state lived. It was never really a high class hotel down 25th Street. At one time, there was the Healy Hotel right on the corner across from union station and I remember it, it had a beautiful staircase and I think it was a pretty popular hotel, but the others on 25th were just flop houses mostly. AP: So the Healy was the higher class one and the others were just for people coming and going. FO: It would be your homeless people that would go in for a night and flop. I don't know where they found them. The most active place down there for people to stay was the Porters and Waiters Club. They had a reputation of being for the African Americans, but everybody went there. AP: Did you ever go there? FO: No. the only time I went down there was when we had an editor who would go on a drunk for several days and when he wanted to sober up he'd go over there and Annabelle Weekly would take care of him. One time he was ready to come back and I drove down and got him and that's the only time I was in there. AP: What was your perception when you were in there? 6 FO: Fine. I got to be pretty good friends with Annabelle because she would come down and give us stories. There were a lot of features done on Annabelle and her husband. AP: So she would come to you, you wouldn't go to her? FO: We would converse on the phone. Another notorious couple on 25th Street that we did a lot of stories on was the Rose Room. I can't remember their names now but she was famous for driving around in a purple convertible. WJ: Rosie and Bill Davies. FO: Yes. I just remember seeing her in her purple Cadillac. That was very famous. That was during the era of Mayor Peery when he opened up 25th Street. That was before I was writing so I really wasn't involved in the stories, but they were still in operation when I worked at The Standard. AP: The Davies were? FO: Yes. The purple Cadillac was still around for a long time. AP: So you weren't such a big fan of the politics? FO: Oh I love politics. AP: Mayor Peery's shaping up of 25th Street? FO: I don't think that there was all that much political activity about 25th Street. Harm Peery took over and he sort of opened up the city to a lot of vices. He did a lot of good, but he wasn't one to make the law this or that. He wanted action and he got it. 7 AP: What kind of action? FO: Like Pioneer Days and he used to have a carnival down by the old Municipal Building and he was riding around town on a horse. It was his family that built the Egyptian Theater and the Ogden Theater, so they were very good humanitarians and philanthropists too. He really had a lot of action when he was mayor. That's when I was just sort of in between college and going to work. I was raising babies. AP: But you were still sort of aware of what was going on? FO: Oh sure, I've always been aware. AP: Did you ever go to any of the shops on 25th Street? FO: I haven't. There's one little shop down there I'd like to see now. I go down there now all the time to Karen's and we go to the Athenian and I go to Rooster's and it's just amazing what's happened down there. AP: You didn't go there beforehand? FO: No. AP: Was it because you were never down there or because of the reputation? FO: Well, I was never down there and I was always told to stay away from there, so I did. AP: Even as an adult? FO: Even when I was an adult. When I became an adult it was when it was in shambles. It came up from where it was during the war and it had this period of 8 just falling apart. All of a sudden, the city decided to do something with it and I think I told you about Scott Parkinson, who was the planner for the city. They started it and there was a fellow that had a little shop of kitchen goods. I can't think of his name now, he was from Riverdale. He worked with Scott and they started building it up down there. The first time I went down there to eat was when the building where the Athenian is was a little coffee shop that was run by Dr. Reis' wife. I remember going there and I was so excited to think that there was a nice place like that on 25th Street to go to. Then Rooster's came in, and there have been several people that had shops down there. I can't think of her name now, but there was a woman who had her gift shop down there and was in charge of the Christmas Village. She was very instrumental in getting 25th Street going. She was married to Scott Buehler, but used her maiden name down there. I do take pride in 25th Street and I think it's wonderful that we've got it, to watch the transition was something. About a year ago the Salt Lake Tribune did a feature story on Ogden and what it has to offer. The reporter was somebody that I knew from the system and he just barely covered what was going on in Ogden. I sat down and wrote him a letter and I told him all about 25th Street and that he could get on the Front Runner and get off and walk up there. I told him about Dinosaur Park and the Aerospace Museum and, bless his heart, he came and brought his wife and stayed overnight and went everywhere and then wrote a beautiful story about the renaissance of 25th Street and all that Ogden had to offer. 25th Street is a real attractive place for tourists now and I think we're 9 marketing it, I know we're trying, but people still see it as this notorious street where all the drunks hung out and that isn't it anymore, it's a beautiful place. AP: You told me last time that you wrote the lead story on Marshall White. FO: I wrote the original story on his shooting. It was about three years after I started full-time at the Standard. The paper was out, but not on press yet and all the other editors had gone to lunch and told me to listen for the phones. On the police phone they were saying, "Michael Jones has escaped, he's going over on Fowler Avenue." I was sitting there listening to all this and finally they said, "Doc White has got him cornered in a house on the 100 block of Fowler." Pretty soon it said, "Doc White's been shot, get an ambulance." I'm thinking, "I'm alone. What do I do? We've got a policeman shot and a deadline." I listen to it and they said, "We've got him out of the house, we've captured the kid and we're going to St. Benedicts." I wrote a note to the city editor and said, "I've gone to St. Benedicts Hospital, Marshall White has been shot, I will call you." I went up there and I got there just as they pulled in and watched what was going on with him. I knew he was a goner, so I called in the story about him getting shot. I used what I heard on the police radio and had a page one story. AP: He spent a lot of time on 25th Street and did a lot of Civil Rights demonstrations and things. FO: I don't remember a lot of demonstrations. I don't think anybody really cared all that much. Did you talk to Velma Saunders? She had a home down there and she used to campaign all the time about how they were being treated down there. She got a stop light on 26th and Wall so that people could get across 10 there. There was a rendering plant just west of the Union Depot and the odor was just atrocious. It would waif over the town and she kept going to the city council complaining about that rendering plant and they ended up closing it. That was part of the start of the renaissance of 25th Street. AP: Cleaning up the area around it? FO: Yes. There was a tunnel that went down to the trains from the west side of the depot and I remember they filled that in because the homeless people were sleeping down in that tunnel. AP: Did you ever go down into that tunnel before they closed it? FO: I remember being down in it once and I think I went on a train somewhere when I was a little kid and I remember going down there. AP: Did you go to the train depot often as a kid even though you didn't spend a lot of time on 25th Street? FO: Had I been to the train depot a lot? AP: Were you down there as a kid? FO: When I was in high school they had a beanery which is a restaurant. They called them beaneries in train stations. After dates we used to go down there and eat at the beanery. I remember there was a little gift shop and I would look in there, but I didn't hang out down there. I didn't' see trains at all hardly. There was a laundry. The laundry building is still standing down there on the southwest corner. The beanery was torn down and it used to be on the south end of the depot about where those trains are on display. It was a very nice restaurant to eat in. 11 AP: You went to Weber State, right? FO: Yes. I went to Weber State when it was downtown. AP: What was that like? FO: I can't compare it to anything. I had a good education there for a couple of years. I had always wanted to be a writer and I was on the school paper at Ogden High School and I had a little scholarship and I went over to Weber State when it was in the Moench Building. I'm not sure I remember the name of the teacher, I can see him, he had a lot of gray hair, but not long. Some of the people I went to school with were Dean Hurst and Lawrence Burton, they were all up there. I remember seeing them at dances over in the old Weber gym building. I was working for the telephone company part-time and going to school and they needed an operator out on the Wendover Air Force Base and they asked me to go out there for the summer. I met my husband out there and got married, so I didn't go back to Weber State until after my third child was born and then I started going back. I went in the buildings by the Stewart Tower which are kind of like a barracks and I took some classes up there. Right after that I went full-time at the paper. AP: Even being so close to the notorious two-bit street going to Weber and working at the main building, you still somehow managed to avoid 25th Street? FO: 25th Street was never an issue with me actually. I just knew it existed and that I was supposed to stay away. When I went to the paper I drove it and I would see what was going on down there, but I didn't hang out there. 12 AP: That's interesting. Did any of your family go down there? Did your dad spend any time down there? FO: No. My dad was very religious. AP: So the street made him nervous. FO: Well, he was at church. He did take me down there on Saturday night to watch the drunks. The interesting thing I said to Bob Hunter, who runs the United Way and has been a commissioner, I said, "Have you been contacted?" I told him you were doing 25th Street and he said, "Well, I was just a kid then. The only thing I remember about it is my dad used to take me down there to watch the drunks." I thought, "I guess that was every family's entertainment on Saturday night." You'd have to line up to get a parking place. AP: Really? FO: Oh yes. AP: I've heard that from a few people. FO: They'd say, "If you're a good girl today we'll go down and watch the drunks." AP: It sort of sets your idea of how 25th Street is pretty early. FO: Yes, exactly. AP: Where would you go get ice cream? FO: At the barrel on 27th and Washington. It's gone. They took the barrel and made it into the trock and then the trock moved down on Kiesel, but there was a big barrel and it served ice cream. 13 WJ: You were talking about the hotels on 25th Street and only the Healy was the classier one. What kind of stories do you remember from the others? FO: Probably the fact that maybe they were taking it down was the only story I remember coming out about it. The only time we would do stories down there is if we had a murder or something like that. We didn't really patronize it as a source for news all that much. The Rosie thing was pretty much in the news a lot with the Helena Hotel, I think that was her place. If it wasn't its right next door. As far as a lot of coverage down there, I don't have any recollection of doing coverage down there other than the normal crime stories. The crime stories and the whole story about that were just these poor people wandering around down there with no place to go and annoying other people and that was the story. It wasn't that there was a lot of crime going on. There was a murder down there. Linda Odas' father got murdered down there. There were a lot of businesses down there like the Cutrubus business was a place with candy distributors and cigarette distributors and they had a lot of people worked out of that store. Homer says he remembers being a little tiny kid working down there. Doug Black's father had a store down there and Linda Odas' father had a store down there. There were a lot of good little stores down there. AP: Linda was your friend from college, right? FO: Yes. I thought she might still be teaching up there, but she could be retired. She's about my age. AP: Did you know her when her father was killed? 14 FO: I did not know her other than her affiliation with Weber State and talking to her a little bit. When she was up at Weber she was quite prominent up there. I can't remember what she taught, but she was a very active teacher. AP: So, Rose Davies was in the news fairly regularly? FO: Quite often. They knew how to cultivate a news story if they needed it. AP: Milk it a little bit. FO: Yes. A lot of people do that. AP: Do you think that most of what was printed about her is true? FO: I'm sure some of it had to be true. She had a big fur and she'd ride around in that Cadillac. She was colorful. AP: Quite the character. FO: I think she was a friend of Harm Peery too, the mayor. I hope you got a lot on him because he had a lot to do with 25th Street. AP: We've heard quite a bit about him. Do you think they were friends with each other? FO: I don't know how much they were friends, but I'm sure they associated in some way. AP: You never met her? FO: No, I don't think I did. I've tried to think if I ever did, but all I did was see her. She was very prominent driving around in that Cadillac. AP: You were the editor by that point, right? 15 FO: I was the city editor in 1969 and then I was editorial editor in 1981, so I was only a reporter for ten years. AP: Do you remember any sort of big or notorious events? You said there were a couple of murders down there, but was there anything else? FO: I remember that one specifically, but those homeless people would kill one another once in a while. AP: Would you run a story on that? FO: Oh sure. We had a police reporter that followed whatever was going on. WJ: You were around when 25th Street was frequented by the trains and you were around when the trains no longer came and 25th crumbled and you've been around on the rebuilding of 25th Street. Do you find that it is an effective rebuild? Do you think that documenting the history to preserve it, but having the modern 25th Street incorporate some of that history is effective? FO: My feeling is that they have done an exceptional job of restoring 25th Street because everybody that's down there seems to want to claim part of the history, but they want to show that we're now a new modern city. I'm amazed. My son moved away and when I brought him home for a visit he couldn't believe this had happened to Ogden. It was such a wonderful transition to see from when he was a little boy to adulthood. I think they've done a marvelous job and I think that the Browning people are still helping down at the Union Station and they're committed to make that place a tourist attraction, yet comfortable for the locals. I think they've accomplished it. It's beyond any expectation I ever had. 16 AP: They're still pulling a little bit from the history. If you drive around you can see some of the signs that remind. FO: Oh sure. They've done a wonderful job of promoting. They always end up with all these little programs like car shows and we used to have a street festival uptown and now it's down 25th. They've done a marvelous job. AP: Do you think that people on 25th Street are proud of the history? FO: They've got to be proud because they've done a wonderful job. AP: Well, do you think they're proud of the history? FO: The earlier history? I don't know how much. Karen worked for my dad's store at one time and that's where I met her. She had this dream that she wanted a restaurant so she started on the north side facing the south up somewhere around the Athenian; it was so popular that she moved down to this new building. People that are down there, a lot of them probably remember some of the historic families. AP: Do you have any other special stories you want to tell us before we conclude the interview? FO: We talked about it at coffee about some of the characters that used to walk the streets. There was a little old, I don't know if he was a Catholic Priest, but his name was Dominguez or something like that and he had a little shop up 25th Street. He used to walk around town with this tree limb as a cane and when the girls would walk by he'd flip their skirts up. The police were after him all the time. We talked about him at coffee. There was also an older woman that wore a black 17 hat like a witch and a black outfit and she had a baby carriage and pushed a doll around town all the time. We were talking about how we don't have those characters anymore. WJ: Do you remember a drunk that went by "Airplane?" I've heard a lot of stories about Airplane and it would have been during the 1970's. He was a man that was always on 25th Street and drunk and pretending to be an airplane. FO: I haven't heard about that one. WJ: With your stories of the characters and also seeing the drunks when you were a kid, what type of characters do you remember that were drunk when you went down with your family and watched them? FO: I just remember a lot of people staggering around down there. A lot of them were soldiers during the war. They'd get off the train and come up the street. When I was just viewing 25th Street, there was no one in particular that I remember. Of course, I knew about Rosie and the Porters and Waiters and there was the Pappas family down there. I went to school with Tom Pappas and I remember him telling me that he could go down to his dad's store, but he couldn't go out on the street. That was in high school. That was The Club, down on the lower end. AP: Do you still talk to the Pappas'? FO: They're all gone. AP: There is a couple left. FO: The last one I remember was Leah and she used to come in my office all the time and visit with me, but Tom died early. I think there's a George that's still 18 around, but I don't know George. Tom was very popular in high school and his father ran the club. AP: You didn't go to the club downtown, you just knew about it? FO: I've never been to the club. The only ones I've been in are the Athenian, Roosters, and Karen's. I remember eating in the Senate before it was torn down. I don't remember a lot, but it was run by a Chinaman. AP: The Senate? FO: Yes. There was a place called Ross and Jacks and it was very popular down there and I remember walking over to Ross and Jacks when I worked at The Standard, but right after that it go torn down. When they tore down the Broom Hotel, they tore down Ross and Jacks. AP: Did they share a wall or were they close together? FO: They just tore out that whole face of 25th Street and built the new bank. Right on the corner of Kiesel and 25th on the northeast, there was a Greek man that had a pool hall. I remember that got torn out with it too. AP: Thank you, Flora, for your time. We really appreciate it. Your stories are very interesting. FO: I can hardly wait to hear the final results. 19

Falta palabras clave. ; La presente tesis doctoral -titulada El Museo Vacío- parte de la convicción que, en vista de que los museos son instituciones culturales que han alcanzado una increíble notoriedad y popularidad desde el último tercio del siglo XX, fenómeno este sin precedentes, atrás quedó el museo como simple caja contenedora donde acoger numerosos objetos, reducto para unos cuantos instruidos, a transformarse en atractivos lugares, donde ofrecer al visitante nuevas experiencias, no sólo en la recepción del Arte y la Historia. Es decir, de instituciones cerradas e impenetrables para el gran público, se ha pasado a recintos abiertos (para las masas), con un papel renovado frente a la sociedad, llegando a ser consideradas las insignias de la Postmodernidad. En el contexto de la sociedad postindustrial, la cultura y el conocimiento toman protagonismo, del mismo modo que la memoria y su recuperación se han convertido en una obsesión global. El concepto de patrimonio cultural ha crecido sin cesar en los últimos tiempos con la aparente intención de dar satisfacción tanto a una sociedad postfordista que demanda "un mayor conocimiento" como a una insistente mirada hacia el pasado. Como resultado, cada vez ha sido más habitual la creación y ampliación de nuevos espacios culturales para albergar un determinado patrimonio (material e inmaterial). Incesantemente se han fundado múltiples y distintos tipos de museos, extensiones o renovaciones de antiguos edificios como centros culturales, nuevos espacios con carácter museístico y/o conmemorativos, múltiples (macro) exposiciones, nuevos proyectos artísticos y culturales de digitalización (gracias especialmente a los nuevos mecanismos de producción de imagen, a las nuevas tecnologías de la información y la comunicación -TIC-, así como a la democratización informativa de la redes mediáticas), y a diversos modelos museológicos y museográficos que plantean un nueva concepción de museo que poco tiene que ver con el tradicional museo-almacén. Este "efecto museo" y proliferación memorística se ha dado desde la década de los setenta, pero se ha intensificado a partir de los años ochenta, cuando se afianzó la cultura posmoderna del entretenimiento y la "Industria Cultural" de la sociedad postindustrial, coincidiendo a su vez con las estrategias revisionistas de la institución artística y con un crecimiento económico. En especial con el Centro Georges Pompidou de París (1977), pionero en lo que a público masivo se refiere y el que marcará el punto final de los museos del Movimiento Moderno y de partida de la Postmodernidad, cuando se dé con mayor impulso el fenómeno de un considerado aumento de nuevos museos y centros de arte contemporáneo, tanto de nueva planta como de edificios reutilizados para tal fin. Aquellas formulaciones de nihilismo museal y del arte institucionalizado levantadas sobre todo en los años sesenta y setenta por parte de distintos artistas y pensadores (ceñidos al debate sobre la muerte de Dios, el Ser y el Arte), paradójicamente desembocó en una progresiva expansión museística, cobrando el museo todo su protagonismo y su monopolio en el discurso artístico dominante y en la difusión del arte en una vitalidad nunca vista hasta ahora, al igual que la exitosa proliferación de centros artísticos, galerías de arte y (macro) exposiciones pensados en función del arte contemporáneo. Este fenómeno, desde las dos últimas décadas del siglo XX y principios del siglo XXI, ha adquirido tal dimensión que merece cierta reflexión o comprensión y un deseo de interpretación que, en "nuestro" caso, parte del asombro que despertó el macroespectáculo de la museomanía arquitectónica que se ha estado rivalizando principalmente entre los museos y centros de arte contemporáneo. El espectáculo de la arquitectura (museística) como imán de sustanciales audiencias, junto con las pautas que promueven el negocio del ocio y el turismo, pasó a convertir estos espacios culturales en parques temáticos de atracción turística: museos-espectáculo (con firma Pritzker), donde las masas han sido atraídas sobre todo por el marketing de la arquitectura-icono, restándole valía al tradicional significado del museo (que es de proteger, coleccionar y exponer), adquiriendo el contenedor todo su protagonismo como auténtica pieza artística en sí misma. Siendo esta una de las particularidades del museo posmoderno (definido como la nueva catedral del S. XXI), la cual realza nuestra cultura globalizadora, en la que impera el consumo de masa y la cultura de la imagen, incentivando al público la peregrinación al edificio el déjà vu. En las tres últimas décadas, el Museo ha pasado de ser un contenedor "neutro" a un objeto artístico destacado de la exposición; transformándose, estas "nuevas catedrales" de nuestro tiempo, en uno de los espacios más relevantes de promoción urbana, de peregrinación del turismo y en lugar de atracción para el consumo de masa. De manera que hemos pasado del modelo de museo-almacén, al museo fábrica (o laboratorio) y en los últimos años al tipo de museo seductor y espectacular. No obstante, la crisis actual del museo (de arte contemporáneo), envuelta por el espectáculo turístico que rodea a estas instituciones, está íntimamente ligada a esa sobresaturación a modo de ¿efecto Guggenheim¿ en la que, en tiempos de bonanza económica, se ha visto sumergida toda comunidad y ciudad, convirtiéndose la creación de museos y centros culturales en un instrumento de status político y de rentabilidad económica, más que de difusión artística y cultural. Dando paso a un modelo de museo altamente vacío (en su contenido), falto de debate crítico, de discusión y sobre todo de didáctica, valorándose el continente por encima del contenido. Así que hemos pasado de aquel vacío que ha dejado el museo moderno en torno a las prácticas artísticas, sobre pedagogías críticas e inclusivas, a la vacuidad de aquel que responde a la cultura del espectáculo; una cultura del "todo vale", de lo banal y superficial como la nuestra, tan efímera y tan post en tantos aspectos y sentidos. Y en definitiva, se observan unos vacíos (en la museología y en la historia del arte) que aparentan ser completados a través del espectáculo de la moda, el consumo y el diseño, atendiendo a una expansión sin límites del museo nunca vista hasta ahora. En una época donde la obra de arte contemporánea se produce y se expande tanto en espacios cerrados como en espacios naturales, urbanos o en red. De ahí también el título de la presente investigación, pues esta idea de museo vacío pretende con ello expresar la metáfora de un museo (expandido) fuera de lugar, infinito e imaginario, pudiendo trasladarse hasta los no espacios del museo virtual. Es de obligación en cualquier asunto de investigación plantearse cuestiones epistemológicas, en el que a partir de la corriente postmoderna, está cayendo toda una serie de valores (morales, éticos, educativos y culturales) a favor de la vacuidad del espectáculo, el consumo y la banalización. Además en un contexto donde predominan las imágenes, hoy más que nunca se necesita de la palabra. Consideramos que todo artista debe confrontarse con este tipo de cuestiones trascendentales de su tiempo en la tarea de investigación y creación artística, a favor de un pensamiento crítico con respecto a los fundamentos esenciales de su trabajo. De modo que este interés por el museo nace de una serie de preguntas que, como artista y consumidora (de arte) interesada, como es lógico, en el hecho expositivo, se hace [la autora] acerca de las prácticas de exhibición dentro y fuera de los museos y en torno a los espacios de discusión sobre las prácticas artísticas e institucionales. Más aún en un momento donde, paradójicamente, la madre institucional museística una vez más se encuentra en plena crisis de identidad -en un contexto de profunda crisis económica, política y social-, en busca de una necesaria reformulación de su concepción desde su uso, según su finalidad, acorde a los nuevos tiempos. El objetivo principal de este estudio teórico (de análisis y reflexión crítica) es reflexionar y debatir sobre múltiples interrogantes que plantea el fenómeno de los museos actuales, especialmente de los museos y centros de arte contemporáneo. Con el deseo, por un lado, de reflexionar -desde una perspectiva crítica- sobre el concepto mismo de museo, su rol-función en el mundo contemporáneo. Y, por otro lado, profundizar en el conocimiento de nuevos planteamientos y usos del museo, a través de distintos períodos y ejemplos nacionales e internacionales, muy distintos en relación con aquellas que ha ido asumiendo el museo tradicional desde sus orígenes: pasando de ser simples almacenes, contenedores de tesoros merecedores de fervor, a reivindicarles una dinámica viva, mudable y renovadora. Con el fin de descifrar las claves de los incipientes caminos del Museo Contemporáneo (tanto en su perspectiva socio cultural, artística y conceptual), y plantear un análisis y debate crítico sobre el estado del arte contemporáneo y su mediación, logrando una mayor conciencia y juicio personal con respecto a dicho fenómeno. No sólo se analiza de qué manera la creación de los nuevos museos plantea nuevos conceptos y trazados estéticos, culturales y filosóficos. Un tema, obsesivamente evocado por numerosos autores, mediadores, artistas, arquitectos, críticos de arte, filósofos, historiadores de arte, sociólogos, etc. Para ello también se tendrá en cuenta, entre otros asuntos, la presentación expositiva -como formato estrella- del arte contemporáneo, ya que la exposición entendida como dispositivo de presentación artística es uno de los elementos primordiales de la articulación discursiva del museo. Esbozando cuáles son algunos de los mecanismos y relaciones de poder y control de las instituciones museísticas, donde se revisan algunas de las propuestas e ideas que plantean distintos autores desde la teoría crítica (frankfurtiana y postmoderna), hasta la teoría artística contemporánea y la crítica institucional, donde se encuentran muchas preguntas, que más que responder, nos interesa plantear. De este modo, la tesis invita a reflexionar sobre el nuevo cambio de paradigma que rodea a la institución museística y a partir de ello identificar una serie de problemáticas que aún persisten en los museos, con el fin de ver sus límites y contradicciones, y generar una reflexión para proponer nuevos retos para el siglo XXI. Nunca como hasta este momento había sido tan cuestionado el papel del museo como institución cultural, hasta el punto que en numerosas ocasiones se ha hablado de una ¿muerte del museo¿, en concreto de los museos de arte contemporáneo. Pero a pesar de que el museo es una ¿institución en crisis¿ tampoco antes había despertado tanto interés como también demuestra la reciente numerosa producción bibliográfica museística a la vez que se ha convertido en un centro de mira de numerosos historiadores, teóricos y artistas, como paradigma de la cultura contemporánea, deslizando a la obra de arte a un segundo plano. De hecho, la relevancia de este trabajo pone también en cuestión el antecedente que originó la inquietud por uno de los problemas que se desea analizar: la posición artística del edificio-museo, pues como ya se ha dicho, el interés por crear un diseño espectacular ha supuesto el riesgo de que la arquitectura museística arrebate la importancia a las obras exhibidas. Tal y como puso de moda el Guggenheim de Bilbao, inaugurado con rotundo éxito en 1997, como paradigma de la cultura convertida en instrumento de consumo pero también de revitalización urbana y económica. Cuestión que, interrogada en multitud de ocasiones (especialmente en foros, conferencias y publicaciones especializadas), es pertinente analizar ya que está profundamente relacionado con la crisis de estas instituciones culturales. Pese a que, por otro lado, los museos se han convertido a finales del siglo pasado en uno de los principales referentes culturales, tendencia que mueve a miles de turistas todos los años, aunque esta nueva situación no está exenta de una serie de problemas que trataremos también de prestarle atención y que empezaron a examinarse en el S. XX. Sin embargo, tras pasar en los últimos años del fenómeno "efecto museo", acrecentado en pleno boom económico, nos situamos en nuevos tiempos de incertidumbre; donde contribuiremos -a modo de reflexión- a la discusión introduciendo ciertas cuestiones sobre el tema: cómo el reciente impacto de la crisis financiera pone en peligro tanto la supervivencia de muchos museos y centros culturales, como la divulgación, educación e investigación del arte y cultural. Poniendo igualmente énfasis en cómo la crisis económica obliga favorecer una reconfiguración de las instituciones culturales y nuevos modos de comportamientos de sus protocolos internos. Nuevos caminos que se abren en un periodo de transformación radical como el actual y el consecuente cambio de paradigma económico, social, político y cultural que se está produciendo, que está impulsando nuevos espacios de producción y colaboración, nuevas maneras de financiación, producción y distribución para las artes, así como redes de colaboración e intercambio -en torno a los bienes comunes y la gestión colectiva-, que abren igualmente nuevos modos de producción, distribución y recepción del pensamiento crítico, donde se toma como punto de salida y de lo común el contexto actual de crisis, que está a su vez marcando un cambio político y social. De modo que igualmente importante son las transformaciones que se están dando a raíz de los cambios producidos con la aparición de las nuevas tecnologías de la información y la comunicación (TIC), sobre todo con Internet, ya que están produciendo grandes cambios en nuestra actual sociedad que necesariamente afectan al mundo del arte. Todo ello se presta a un significativo análisis y valoración, en el que adoptaremos una metodología de trabajo de carácter reflexiva y crítica, desde una sensibilización con el asunto a partir de la observación y experiencia en la visita a estos y otros espacios expositivos, enriquecida con la teoría y la crítica institucional, con la consulta de fuentes bibliográficas en materia museística y publicaciones de revistas especializadas, investigaciones, monografías, ensayos, páginas web, prensa, etc. De esta manera, con la ayuda de dichas herramientas de trabajo, la metodología principal consistirá en recopilar ideas, pensamientos, teorías, fenómenos, nuevos paradigmas, recontextualizarlas y sacarlas a colación, evidenciando y revisando, asimismo, aquellos sistemas (visibles e invisibles) de poder que se manifiestan en todo ámbito de entretenimiento, del lenguaje y la política. La presente investigación encuentra fundamentado su marco teórico en distintos autores de diferentes áreas de conocimiento que rodean al ámbito museístico, básicamente: historia del arte; arquitectura; filosofía; estética; museología; sociología; arte contemporáneo. Si bien, existe una extensa y heterogénea literatura sobre el tema de investigación, la presente tesis pretende cubrir la carencia de estudio y análisis del objeto del museo en el área de Bellas Artes; ahondar sobre temas de actualidad en el mundo del arte y analizar una serie de paradigmas que rodea al ámbito museístico y al mundo del arte contemporáneo, planteando reflexiones y preguntas claves sobre la validez, alcance y naturaleza de ello; de este tema vigente de existente discusión, para que este tesis teórica -de corte crítico- no constituya un punto final de este trabajo, sino una puerta abierta hacia la prolongación de este estudio u otro. Y aunque será un tanto difícil plantear unas conclusiones finales en un asunto como es el museo y el mundo del arte que está en continua transformación, observamos que hay un vacío, un problema, si no, no se habría generado tanta crítica al museo, sobre todo a partir de la segunda mitad del siglo XX, y por supuesto ni tan ingente cantidad de investigaciones y literatura teórica sobre el mismo, que ha conducido, además, en las tres últimas décadas a un debate sobre la especificidad del museo, de los espacios expositivos, del arte y, en consecuencia, a nuevas definiciones del mismo acto creativo. Pero lo cierto es que, según los datos que nos ofrece la historia del arte, el museo se ve avocado a una crisis y renovación permanente. Si no desea morir, a seguir cambiando y evolucionando, según las tendencias artísticas y las necesidades sociales. Así que para una mayor comprensión y conciencia de dicha realidad, en la presente tesis, intentaremos dar cuanta de cuáles han sido los cambios más drásticos que ha sufrido el museo a lo largo de la historia, sin dejar las formas de los edificios inalterables. Especialmente desde que nace el museo como institución pública, a finales del siglo XVIII y principios del siglo XIX, como consecuencia, del paso definitivo de la colección y exhibición del arte privado al dominio público, tras la Revolución Francesa; el nacimiento y desarrollo del museo de arte moderno hasta aquellos proyectos de museos generados por el Movimiento Moderno en la primera mitad del Siglo XX y, por otro lado, su conversión en centros de arte contemporáneos en la segunda mitad del siglo pasado; para posteriormente situar el presente trabajo en dicha evolución histórica, ubicando el museo en nuestra época de la información/comunicación, post-moderna y globalizada, y extraer una serie de consecuencias prácticas para la investigación. De este modo, el analizar cómo ha ido cambiando a lo largo de la historia la forma y la función del museo, nos permitirá a su vez plantear una serie de reflexiones (críticas) en torno a la crisis inherente que ha perseguido al propio museo desde sus orígenes. Con respecto a la estructura de la tesis, ésta se presenta en tres grandes bloques que comprende un total de diez capítulos pensados, por un lado, en base a los objetivos propuestos y, por otro, a las etapas o ciclos más significativos en el origen y desarrollo del Museo, en aquellos acontecimientos y fenómenos más relevantes (de un pasado lejano y cercano) que han devenido en un cambio de paradigma, así como a distintas posiciones que se consideran predominantes en las formas de los museos contemporáneos. Pese a que se ha intentado delimitar en todo lo posible la investigación, el tema en cuestión es un poco rizomático, porque en cuanto se replantea un asunto en torno al museo aparecen otros que nos llevan también a otras cuestiones. Es por ello que en el desarrollo de la investigación se han abordado simultáneamente casi todos los puntos bajo la influencia recíproca de las diferentes observaciones y conceptualizaciones. Con un tono sencillo, aunque un tanto filosófico, se profundiza en las diversas cuestiones planteadas, en las dos primeras partes del estudio se hace un recorrido histórico por la construcción de estos espacios destinados al arte y como una especie de registro (de evaluación) de los movimientos (arquitectónicos) dominantes que han envuelto la concepción del museo a lo largo de la historia, con la intención de profundizar asimismo en la transformación de dicha institución. Además de analizar las diversas tipologías museísticas que se han venido dando a lo largo de la historia, veremos de este modo que la relación que se establece entre la obra y el marco espacial en el que se inserta suele generar numerosas tensiones, como por ejemplo al interactuar con una arquitectura museística como la actual que tiene una fuerte carga narcisista. Precisamente, daremos cuenta que las cuestiones y conflictos en torno a estos contenedores de arte se han estado dando desde la creación de los museos, razón demás por lo que nos situamos en diferentes períodos, con el fin de dar cuenta si el museo es un espacio ecuánime, capacitado y autosuficiente para acoger tanto la obra de arte contemporánea como al espectador. Del mismo modo, que en la 3ª parte examinamos si el formato tradicional de la exposición (física) sigue siendo el más apropiado para acoger aquellas novedosas propuestas y prácticas artísticas que se originan fuera del marco institucional. Pues llegados a la Postmodernidad, en esta última parte, daremos cuenta de los nuevos paradigmas de representación que envuelven al museo desde el inicio del postmodernismo hasta la actualidad (y que, en definitiva, transgreden la misión tradicional del museo y sus límites). La primera parte comprende el "Concepto de Museo y su Expresión Arquitectónica". Distribuida en los tres primeros capítulos de la tesis, se definen las nociones más importantes de la presente investigación. Analizamos en primer lugar la definición y la formación histórica del concepto de museo, su origen en la historia y su significado en la Antigüedad; la gestación del Museo desde hace ya casi tres siglos y las primeras dicotomías de la obra de arte con el espacio que la contiene; se analiza el descubrimiento de las formas de exponer y su expresión espacial en las tipologías básicas, y como se desarrolla su lenta y complicada transformación en los prototipos arquitectónicos del primer tercio del siglo XIX. Para ello le prestamos atención a la evolución de las primeras arquitecturas (palaciales) de uso exclusivamente museísticos (a partir del Siglo XVI), hasta aquellos primeros contenedores de tesoros artísticos que pasaron a materializarse partiendo de "arquitecturas dibujadas". Por otro lado, las causas y el origen del museo público a finales del Siglo XVIII, su gestación como institución estatal pública y patrimonial, y el auge de las exposiciones temporales en el siglo XIX (primero con la creación de los museos de artistas vivos y, por otra parte, con el fenómeno de las exposiciones universales); reflexionando al final del mismo sobre la noción de "museo efímero" frente a los límites del museo almacén, junto a otros fenómenos socio-culturales y prototipos de museos contemporáneos que transgreden la concepción del Museo (tradicional). En la segunda parte: "Antecedentes Artísticos del Museo Postmoderno (la nueva estética de la Modernidad)", a lo largo del capítulo 4, 5 y 6 daremos cuenta de las transformaciones socio-culturales y de los cambios e innovaciones en el arte y en la arquitectura del siglo XX. Se analiza las aportaciones del arte y la arquitectura de vanguardia en la concepción del Museo de Arte Moderno -MOMA- de Nueva York (a través de una nueva enunciación estética y conceptual que irá imponiéndose a lo largo del siglo XX sobre el no estimado palacio o templo de las artes), junto con las aportaciones de los maestros del Movimientos Moderno (Le Corbusier, M. van der Rohe, F. Lloyd Wright) en el desarrollo y evolución del mismo, así como las contribuciones de críticos, teóricos, artistas, sociólogos y filósofos que han cuestionado mordazmente el museo desde distintas perspectivas, hasta los inicios de la Postmodernidad; cerrando esta 2ª parte con aquellos antecedentes más próximos del museo posmoderno: el espectacular Museo Guggenheim de Nueva York, con su espacio expositivo de movimiento continuo, y el espacio flexible e interdisciplinar del Beaubourg de París, entre otras propuestas de museos no edificables pero de enorme repercusión. Situarnos en la era pompidou llevará establecer un nuevo vínculo del museo con las neo-vanguardias, el cual nos permitirá hablar de la ruptura con la cultura oficial de la Modernidad. Además del análisis arquitectónico y conceptual de aquellos proyectos que han marcado un cambio de paradigma, nos introducimos en algunos aspectos del museo visto tanto por arquitectos e historiadores del arte como por filósofos y artistas, de esta manera ampliamos las distintas visiones y aportaciones que han influido en la configuración y la constante evolución de esta institución socio-cultural. Sin obviar, por tanto, aquellos aspectos tanto sociales, económicos y políticos como aquellos vinculados al público. En la tercera parte, estructurada en los últimos cuatro capítulos de la tesis, bajo el título "Transgrediendo los límites del museo: nuevos paradigmas representacionales; nuevas prácticas artísticas y curatoriales", se examina la situación actual que atraviesan los museos y centros de arte contemporáneo, abarcando distintos asuntos ligados a la Posmodernidad, sus efectos y excesos sobre el museo como institución cultural. Si bien, el detonante de la presente investigación, la arquitectura (museística) contemporánea y su artisticidad (avivado por el protagonismo que se le ha dado a estos brillantes contenedores de arte y por la museomanía en la que nos hemos visto envueltos en las tres últimas décadas), nos ha permitido también reflexionar sobre los fundamentos del arte contemporáneo. De este modo, nos introducimos en esta última parte en el tema más amplio, de cómo se han transgredido los límites del museo, con el fin de analizar el museo como un espacio que por sí mismo ejerce una influencia o una política en la sociedad, y, por otro lado, las contradicciones y límites que presenta como institución cultural. Para ello se analizan aquellas prácticas artísticas y curatoriales que desplazan el lugar de la obra de arte y dislocan la autoridad del museo. En este punto se incluyen distintos asuntos sobre las conexiones entre la estética y la política. De modo que, en esta última parte, empezaremos dando cuenta de nuevos discursos y actitudes críticas frente al Museo en los inicios de la Postmodernidad; la crítica feminista; la crítica institucional de los años 60/70 (teniendo en cuenta el precedente crítico de las vanguardias históricas radicales); las nuevas formas de representación que trae consigo la Postmodernidad que exigen a su vez nuevas formas de exhibición, nuevos espacios (públicos) de producción y distribución artística. Por otra parte, se analizan distintos modelos de museos contemporáneos con dinámicas muy distintas, nuevos espacios artísticos y culturales -físicos y virtuales- que rompen con el concepto clásico de museo. Nos situaremos en el contexto actual de crisis que viven estos espacios legitimadores (museos, centros de arte contemporáneo, galerías,.), en un momento de profunda crisis económica, política y social. Y, por otra parte, examinaremos el impacto de las tecnologías digitales en la producción, distribución y recepción del arte contemporáneo; las nuevas formas de participación e interactividad en el arte (arte público, arte contextual, arte relacional) y la importancia de las teorías de la recepción en la configuración de las diferentes orientaciones conceptuales que trazan cuál debe ser el objetivo del museo en el siglo XXI. En definitiva, entre otros asuntos, intentaremos ver en esta última parte cuál es la situación actual del museo (su rol en el contexto socio-cultural, artístico y conceptual), y los retos a los que se enfrenta hoy día esta institución en el actual panorama de crisis globalizada. Analizando aquellas transformaciones a las que se ve avocado el museo para acomodarse en los cambios sociales en consonancia con la sociedad -de la información y mediática- contemporánea. Pues uno de los objetivos principales de esta tesis es precisamente debatir sobre el impacto de esas transformaciones, analizando aquellos paradigmas que han impulsado los cambios más drásticos en el museo a lo largo de su historia, a la vez que exponemos distintos ejemplos de intervención artística que han transgredido los límites del museo y han posibilitado el desarrollo de dispositivos críticos. Conjuntamente, en las tres partes se analizarán algunas de las críticas más destacadas al museo desde que nace como institución cultural hasta la actualidad por parte de filósofos, artistas, historiadores del arte e intelectuales. Así que la presente investigación ha devenido en pensamiento y reflexión crítica en torno al arte contemporáneo, la cultura contemporánea y la sociedad, en torno a las prácticas artísticas y su relación con los espacios expositivos de distribución, instituciones como centros de arte y de producción, galerías y museos, lo cual nos ha permitido adentrarnos en un análisis previo sobre la arquitectura de estos espacios -de ficción y consumo- como reclamo mediático y espectacular. Por último, un apartado con las conclusiones finales de los diferentes temas abordados, donde se recogen las principales reflexiones (críticas) que se derivan de este estudio, que nos ha servido sobre todo para reflexionar en torno al arte y cuestionar lo establecido. ; La présente thèse doctorale -intitulée «Le Musée Vide» (El Museo Vacío)- est animée par la conviction selon laquelle le musée a cessé d'être une simple caisse où conserver de nombreux objets, des bastions de quelques instruits, pour incarner des lieux fascinants conférant au visiteur des expériences novatrices allant au-delà de l'enseignement de l'Art et de l'Histoire. Autrefois fermés et impénétrables au grand public, les musées constituent désormais des enceintes ouvertes aux masses et jouent un rôle nouveau dans la société en tant que symbole de la Postmodernité. Si la culture et la connaissance occupent une place à part entière dans la société postindustrielle, la mémoire et sa récupération sont également devenues une obsession généralisée. Le concept de patrimoine culturel n'a pas cessé de grandir au cours de ces derniers temps avec l'intention apparente de satisfaire aussi bien une société postfordiste aspirant à «une plus grande connaissance» que le regard inflexible jeté sur le passé. Ainsi, la création et l'ampliation de nouveaux espaces culturels pour accueillir un patrimoine concret (matériel ou immatériel) sont devenues monnaie courante. Dès lors, de nombreux musées, aussi différents les uns que les autres, ont vu le jour, en ayant parfois eu recours à l'agrandissement ou la rénovation d'anciens bâtiments, pour donner place à des centres culturels ou de nouveaux espaces muséaux ou commémoratifs, expositions multiples, des nouveaux projets artistiques et culturels de numérisation (notamment grâce aux nouveaux mécanismes de production de l'image, aux nouvelles technologies de l'information et de la communication — TIC —, mais aussi grâce à la démocratisation informative des réseaux médiatiques) et aux nouveaux modèles muséologiques et muséographiques proposant une vision novatrice du musée n'ayant guère de rapport avec le musée-entrepôt classique. Les années 1970 ont été marquées par l'émergence de cet «effet musée» et la prolifération de la mémoire. Ce phénomène s'est par la suite intensifié à partir des années 1980, lors de la consolidation de la culture postmoderne du divertissement et de «l'Industrie Culturelle» de la société postindustrielle, coïncidant, ainsi, avec les stratégies révisionnistes de l'institution artistique et une croissance économique. Ceci est particulièrement spécial le cas du Centre Georges Pompidou de Paris (1977), précurseur dans l'avènement du public de masse, qui va annoncer la fin des musées du Mouvement Moderne et le début de la Postmodernité, au moment où l'on constatera le phénomène d'une augmentation considérable du nombre de musées et de centres d'art contemporain nouvellement fondés, qu'ils procèdent de nouvelles édifications ou de reconversions de bâtiments prévus à cet effet. Le musée assume déjà toute l'importance et a récupéré son monopole dans le discours artistique et dans la diffusion de l'art avec une vitalité encore jamais vue, et également la prolifération des centres artistiques, les galeries d'art et (macro)expositions pensés surtout en fonction de l'art contemporain. Ce phénomène a acquis une telle dimension qu'il invite à la réflexion, voire à la compréhension, et provoque, en ce qui «nous» concerne, un désir d'interprétation né de l'émerveillement suscité par le spectacle de l'architecture (muséale) se retrouvant principalement dans les musées et les centres d'art contemporain et agissant en tant qu'aimant d'audiences considérables. Ainsi, ces «musées-spectacles» (avec la signature Pritzker) font des contenants de véritables œuvres artistiques en soi. Étant celle-ci une des particularités du musée postmoderne (défini comme la nouvelle cathédrale du XXIe siècle), laquelle remarque notre culture globale dont la consommation de masse et la culture de l'image prévaut, encourageant le public au pèlerinage du bâtiment le déjà vu. Pendant les trois dernières décennies, le Musée en tant que contenant «neutre» est devenu un objet artistique du domaine de l'exposition en tout point remarquable et a donné lieu à des «nouvelles cathédrales» de notre temps, des espaces de promotion urbaine figurant parmi les plus influents, des lieux de pèlerinage touristique et d'attraction pour la consommation de masse. De ce fait, on est passé du modèle de musée-entrepôt au musée-usine (ou laboratoire) et, au cours des dernières années, au musée spectaculaire et captivant. Néanmoins, la crise actuelle du musée (d'art contemporain) enveloppée par le spectacle touristique entourant ces institutions, est profondément liée à une sursaturation à titre «d'effet Guggenheim» dans laquelle toute la communauté et la ville s'y plongent pendant la période de prospérité économique, plutôt que la diffusion artistique et culturelle. Laissant du coup la place à un modèle de musée particulièrement vide (dans son contenu), sans débats critiques, de discussion, et surtout de didactique, en valorisant davantage le contenant que le contenu. De cette manière, on abandonne cette idée de vide laissé par le musée moderne –autour des pratiques artistiques sur pédagogies critiques et inclusives - pour arriver à la vacuité de celui qui répond à la culture du spectacle. Il faut observer des vides (auprès de la muséologie et l'histoire de l'art) qui simulent être complétés à travers le spectacle de la mode, la consommation et la conception compte tenu de l'expansion sans limites du musée jamais réalisée jusqu'à présent. À une époque où l'œuvre d'art contemporain se produit et s'étend aussi dans les espaces fermés comme dans les espaces naturels, urbains et sur Internet. D'où aussi le titre de la présente recherche, car avec cette idée de musée vide on essaie d'exprimer la métaphore d'un musée (étendu) déplacé, infini et imaginaire, pour après se rendre jusqu'aux non-espaces du musée virtuel. De sorte que cet intérêt pour le musée est né d'une série de questions qui, en tant qu'artiste et consommatrice (d'art) intéressée, évidemment par le fait expositif, résulte des questions posées sur les pratiques d'exhibition hors et dehors des musées et autour des espaces de discussion à propos des pratiques artistiques et institutionnelles. Notamment dans un moment où paradoxalement la mère institutionnelle muséale se trouve encore une fois en pleine crise d'identité –à l'égard d'un contexte de profonde crise économique, sociale et politique-, à la recherche d'une reformulation nécessaire de sa conception depuis son usage, selon sa finalité en accord avec les nouveaux temps. Le but principal de cette recherche théorique est celui de réfléchir et de débattre sur les différentes interrogations que le phénomène des musées actuels pose, particulièrement des musées et des centres d'art contemporain. D'une part, avec le désir de réfléchir – après une perspective critique - en ce qui concerne le concept de musée en soi, son rôle/fonction dans monde contemporain. Et d'autre part, approfondir la connaissance des nouvelles approches et les usages du musée dans le cadre de ses différentes périodes et exemples nationaux et internationaux, aussi dissemblables en relation avec celles que le musée traditionnel a assumé depuis ses origines: au début ils étaient de simples entrepôts, des contenants de trésors dignes d'être admirés, pour finalement exiger d'eux une dynamique vivante, changeante et rénovatrice. Afin de déchiffrer les clés des voies naissantes du Musée Contemporain (dans une perspective socioculturelle, artistique et conceptuelle) et de débattre à propos de l'impact de ses transformations, alors qu'on est en train d'analyser les paradigmes qui ont stimulé les changements les plus drastiques auprès du musée tout au long de son histoire, en même temps que l'on présente différents exemples d'intervention artistique qui ont transgressé les limites du musée et ont permis le développement des dispositifs critiques. De cette façon il y a aussi une analyse et un débat critique concernant l'état de l'art contemporain ainsi que sa médiation. Non seulement faut-il analyser la manière dont la création des nouveaux musées propose de nouveaux concepts et des tracés esthétiques, culturels et philosophiques, mais il faut aussi tenir compte, entre autre, de la présentation d'exposition – en tant que format étoile- de l'art contemporain étant donné que l'exposition comprise comme dispositif de présentation artistique est l'un des éléments primordiaux de l'articulation discursive du musée. Les mécanismes et les relations de pouvoir et de contrôle des institutions muséales où les propositions et les idées formulées par les différents auteurs se formulent, depuis la théorie critique (de l'école de Francfort et postmoderne), jusqu'à la théorie artistique contemporaine et la critique institutionnelle où se trouvent beaucoup de demandes, qui, plutôt que d'y répondre, nous tient à cœur de les poser. Par la suite, la thèse invite à réfléchir sur le nouveau changement du paradigme qui entoure l'institution muséale et à partir de là, identifier la série de problématiques qui continuent à exister dans les musées afin de voir ses limites ou contradictions et créer une réflexion pour proposer de nouveaux défis pour le XXIe siècle. Jusqu'à nos jours, le rôle du musée comme institution culturelle n'a jamais été autant remis en question à tel point que de nombreuses fois on entend parler d'une «mort du musée», concrètement des musées d'art contemporain. Mais malgré le fait que le musée est une «institution en crise» cela n'avait pas non plus éveillé l'intérêt comme le démontre la récente et nombreuse production bibliographique muséale en même temps qu'il est devenu le centre de repère de plusieurs historiens, théoriques et artistes, comme paradigme de la culture contemporaine, reléguant l'œuvre d'art en arrière-plan. De fait, la pertinence de ce travail remet en cause aussi le précèdent qui a conduit à la préoccupation à propos de l'une des questions à analyser: la position artistique du bâtiment-musée, car comme on avait déjà mentionné auparavant, l'intérêt de créer une conception spectaculaire a signifié le risque de l'architecture du musée minimise l'importance aux œuvres exposées. Tel que le Guggenheim de Bilbao revenu à la mode, inauguré avec succès en 1997, comme un paradigme de la culture transformé en un instrument de la consommation, mais aussi de la revitalisation urbaine et économique. Cette question posée des centaines de fois (en particulier sur les forums, lors de conférences et dans des publications spécialisées) reste pertinente à analyser puisqu'elle se rapporte entièrement à la crise de ces institutions culturelles. Pourtant, après avoir passé les dernières années du phénomène «effet musée», en augmentant en plein boom économique, nous nous situons dans des nouveaux temps d'incertitude, où nous contribuerons (en guise de réflexion) à la discussion en introduisant quelques sujets sur la question: comment le récent impact de la crise financière met en danger soit la survie de beaucoup de musées et centres culturels comme la divulgation, éducation et recherche sur l'art et le culturel. On y souligne également comment la crise économique oblige à favoriser une reconfiguration des institutions culturelles et les nouvelles manières de comportement de ses protocoles internes. Les nouveaux chemins qui s'ouvrent dans une période de transformation radicale comme l'actuel et le conséquent changement de paradigme économique, social, politique et culturel qui se produit de nos jours, favorisent de nouveaux espaces de production et de collaboration, de nouvelles manières de financement, de production et de distribution pour les arts, ainsi que les réseaux de collaboration et échanges -autour des biens communs et de la gestion collective- qui ouvrent également de nouveaux modes de production, distribution, réception de la pensée critique, où le point de départ et du commun –et celui qui marque un changement politique et social- est le contexte actuel de crise. De sorte que pareillement incontournables sont les transformations qui apparaissent à la lumière des changements produits avec l'apparition de nouvelles technologies de l'information et de la communication (TIC), surtout avec Internet, puisqu'ils sont en train de modifier la société actuelle qui affecte directement le monde de l'art. Tout cela offre une analyse essentielle, celle d'adopter une méthodologie de travail réflexive et critique, d'après une sensibilisation avec le sujet à partir de l'observation et expérience dans la visite de ceux et d'autres espaces d'exposition enrichie avec la théorie et des critiques institutionnelles, à une consultation de sources bibliographiques en matière muséale et dans des publications de revues spécialisées, investigations, monographies, essaies, pages web, la presse, etc. La présente recherche trouve sa marque théorique étayé chez divers auteurs de différents secteurs de la connaissance qui principalement entourent le domaine muséal: l'histoire de l'art, l'architecture, la philosophie, l'esthétique, la muséologie, la sociologie, l'art contemporain. Malgré le fait qu'il existe une large et grande variété littéraire sur le thème de recherche, cette thèse vise à couvrir le manque d'études et d'analyses de l'objet du musée dans le domaine des Beaux-arts; approfondir sur les enjeux actuels dans le monde de l'art et ainsi analyser un certain nombre de paradigmes entourant le monde des musées et le monde de l'art contemporain, soulevant des questions et réflexions clés concernant la validité, la portée et sa nature. De ce sujet en vigueur et en discussion, pour que cette thèse théorique -de typologie critique- ne constitue pas un point final de ce travail, mais une porte ouverte sur l'approfondissement de ce cas d'étude ou d'un autre. Et même s'il sera légèrement difficile de tirer des conclusions définitives sur une question telle que le musée et le monde de l'art qui est en transformation constante, nous constatons qu'il y a un vide, un problème, autrement il ne se serait pas généré autant de critiques du musée, en particulier à partir de la seconde moitié du XXe siècle, et non plus l'énorme quantité de la recherche et de la littérature théorique sur celui-ci, qui a également conduit dans les trois dernières décennies à un débat sur la spécificité du musée et des espaces d'exposition, l'art et, par conséquent, de nouvelles définitions du même acte créateur. Par contre, il est certain que, après les données que l'histoire de l'art nous a offert, le musée s'est vu obligé dans une crise de renouvellement permanente. S'il préfère ne pas mourir à changer en continuation et évoluer selon les tendances artistiques et les besoins sociaux. Donc, pour une meilleure compréhension et prise de conscience de cette réalité, nous essaierons de rendre compte des changements les plus spectaculaires subis par le musée à travers l'histoire, laissant indéfectibles les formes des bâtiments. Surtout depuis la naissance du musée en tant qu'institution publique à la fin du XVIIIe et au début du XIXe siècle, en conséquence du pas définitif de la collection et la présentation de l'art privé dans le domaine public, après la Révolution française; la naissance et le développement du musée d'art moderne jusqu'aux projets de musée générés par le Mouvement Moderne dans la première moitié du XXe siècle et, d'autre part, sa conversion en centres d'art contemporain dans la deuxième moitié du dernier siècle; pour ensuite mettre ce travail dans ce développement historique, plaçant le musée dans notre ère de l'information/communication, post-moderne et mondialisée, et d'en tirer un certain nombre de conséquences pratiques pour la recherche. De cette manière, analyser comment la forme et la fonction du musée a changé au cours de l'histoire va nous permettre de nous livrer à des réflexions (critiques) autour de la crise inhérente ayant poursuivi le musée depuis ses origines. Par rapport à la structure de la thèse, elle se présente en trois grands blocs comprenant un total de dix chapitres, plus les conclusions finales, destinées, d'une part, sur la base des objectifs proposés et, d'autre part, aux étapes les plus importantes de l'origine et le développement du musée, dans ces événements et phénomènes pertinents (à partir d'un passé lointain et récent) qui sont devenus un changement de paradigme, ainsi que les différentes positions qui sont considérées dominantes auprès des formes des musées contemporains. Bien qu'il ait tout essayé pour délimiter le plus possible la recherche, le sujet en question nous rappelle au rhizome car dès que le sujet autour du musée se relance, d'autres sujets apparaissent conduisant également à la formulation de nouvelles questions. Voilà pourquoi, dans le cadre de la recherche ont été simultanément traités presque tous les points sous l'influence réciproque des diverses observations et conceptualisations. Avec un ton simple, bien que légèrement philosophique, on se penche sur les diverses questions soulevées dans les deux premières parties de l'étude un voyage historique est fait dans la construction de ces espaces destinés à l'art et comme une sorte de registre (évaluation) des mouvements (architecturales) dominants qui ont enveloppé la conception du musée à travers l'histoire, avec l'intention d'approfondir sur la transformation de l'institution. En plus d'analyser les diverses typologies muséales qui ont été mises en place tout au long de l'histoire, on verra de cette manière que le rapport établi entre l'œuvre et le cadre de l'espace, auquel il est insert, tient à générer plusieurs tensions, comme par exemple lors de l'interaction avec une «architecture muséale» comme l'actuelle d'une très forte charge narcissiste. Justement, nous rendrons compte des questions et des conflits autour de ces contenants d'art qui ont été présents depuis la création des musées, une raison de plus pour qu'on se situe aux différentes périodes afin de rendre compte si le musée est un espace équitable, qualifié et autonome pour accueillir l'œuvre d'art contemporain et le spectateur. De même, dans la troisième partie on va examiner si le format traditionnel de l'exposition (physique) est toujours le plus approprié pour héberger les propositions novatrices et les pratiques artistiques qui naissent hors du cadre institutionnel. Donc, dans cette dernière partie, à la Postmodernité, on décrit les nouveaux paradigmes de représentation impliquant le musée depuis le début du postmodernisme jusqu'à ce jour (et en somme, ils transgressent la mission traditionnelle du musée et ses limites). La première partie comporte «le concept de musée et son expression architectural» (el Concepto de Museo y su Expresión Arquitectónica), distribuée sur les trois premiers chapitres de la thèse où se définissent les notions les plus importantes de cette recherche. On examine en premier lieu la définition et la formation historique du concept de musée, son origine dans l'histoire et sa signification dans l'Antiquité, la gestation du Musée depuis déjà près de trois siècles, et les premières dichotomies de l'œuvre d'art avec l'espace qui y contient. On analyse la découverte de façons d'exposer et son expression spatiale dans les typologies basiques, et étant donné le développement de ses transformations à la fois lentes et complexes aux prototypes architecturaux du premier tiers du XIXe siècle. Pour ce faire, nous prêtons attention à l'évolution des premières architectures (palatiales) de l'utilisation purement muséales (du XVIe siècle), aux premiers contenants de trésors d'art après s'être matérialisé à partir des «architectures dessinées». D'un autre côté, les causes et l'origine du musée public à la fin du XVIIIe siècle, sa gestation en tant qu'institution d'État public et du patrimoine, et l'essor des expositions temporaires au XIXe siècle (premièrement avec la création des musées d'artistes vivants et, d'autre part, avec le phénomène des expositions universelles); pour à la fin réfléchir sur la notion de «musée éphémère» face aux limites du muséeentrepôt, à côté des autres phénomènes socioculturels et les prototypes de musées contemporains qui transgressent la conception de Musée (traditionnel). Dans la seconde partie: «Les précédents artistiques du musée postmoderne» (Antecedentes Artísticos del Museo Postmoderno). Tout au long des chapitres 4, 5 et 6 on expliquera les transformations socioculturelles, et les changements et les innovations dans l'art et l'architecture du XXe siècle. Seront analysées les contributions de l'art et l'architecture d'avant-garde dans la conception du Musée d'Art Moderne - MOMA- de New York (à travers une nouvelle énonciation esthétique et conceptuelle qui va s'imposer tout au long du XXe siècle sur le non apprécié palais ou temple des arts), avec les contributions des enseignants du Mouvement Moderne (Le Corbusier, Mies van der Rohe, Frank Lloyd Wright) dans le développement et l'évolution de celuici. Ainsi que les contributions des critiques, théoriciens, artistes, sociologues et philosophes qui ont durement interrogé le musée à partir de différents points de vue, jusqu'aux débuts de la Postmodernité. Pour finir cette deuxième partie avec ces antécédents plus proches du musée postmoderne: le spectaculaire Musée Guggenheim de New York, avec son espace d'exposition de mouvement continu, et l'espace flexible et interdisciplinaire Beaubourg à Paris, entre autres propositions de musées inconstructibles mais d'un impact considérable. Nous situer dans l'ère Pompidou signifie établir un nouveau lien entre le musée et les néo-avant-gardes, lequel nous permettra de parler d'une rupture avec la culture officielle de la Modernité. Outre l'analyse architectonique et conceptuelle de ces projets qui ont marqué un changement de paradigme, nous nous introduisons dans quelques aspects du musée vus soit par des architectes, historiens de l'art soit par des philosophes et des artistes. De cette manière les différentes visions et apports qui ont influencé la configuration et l'évolution constante de cette institution socioculturelle s'étendent et, par conséquent, seront prises en considération. Il ne faudrait pas oublier, donc, tous les aspects aussi sociaux, économiques et politiques comme ceux liés au public. Dans la troisième partie, structurée dans les quatre derniers chapitres de la thèse, intitulée: «Transgresser les limites du musée: nouveaux paradigmes de représentation; nouvelles pratiques artistiques et curatoriales» (Transgrediendo los Límites del Museo: nuevos paradigmas representacionales; nuevas prácticas artísticas y curatoriales), on examine la situation actuelle que les musées et centres d'art contemporain traversent, englobant diverses questions liées à la Postmodernité, ses effets et les excès sur le musée en tant qu'institution culturelle. Alors que le déclencheur de la présente recherche, l'architecture (muséale) contemporaine et son artisticité (alimentée par l'importance accordée aux magnifiques contenants d'art et par la 'muséomanie' dans laquelle nous nous sommes vu impliqués les trois dernières décennies), cela nous a permis aussi de méditer sur les fondements de l'art contemporain. De cette manière, on introduit dans cette dernière partie le sujet plus large, de comment les limites du musée ont été dépassées afin d'analyser le musée comme un espace qui par lui-même exerce une influence ou une politique dans la société, et, d'autre part, les contradictions et limites qu'il présente en tant qu'institution culturelle. À cet effet, cette pratiques artistiques et curatoriales qui détachent la place de l'œuvre d'art et disloquent l'autorité du musée sont également analysées. À cet égard différents points y sont inclus sur les connexions entre l'esthétique et la politique. De la sorte, dans cette dernière partie, on va commencer par expliquer les nouveaux discours et les attitudes critiques face au Musée aux débuts de la Postmodernité; la critique féministe; la critique institutionnelle des années 1960-1970 (compte tenu la précédante critique des avant-gardes historiques radicales); les nouvelles formes de représentation qui entrainent la Postmodernité en exigeant des nouvelle formes d'exhibition, des nouveaux espaces (publiques) de production et distribution artistique. D'autre part, les différents modèles de musées contemporaines sont analysés avec des dynamiques assez divergents, nouveaux espaces artistiques et culturels -physiques et virtuels- qui finissent avec la notion classique de musée. On se situe alors dans le contexte actuel de crise que vivent ces espaces légitimateurs (musées, centres d'art contemporain, les galléries, etc.) dans un moment de profonde crise économique, politique et sociale. En outre, nous devons examiner l'impact des technologies digitales dans la production, distribution et réception de l'art contemporain; les nouvelles formes de participation et d'interactivité dans l'art (art public, art contextuel, art relationnel) et l'importance des théories de la réception dans la configuration de différentes orientations conceptuelles qui tracent le principal but du musée au XXIe siècle. En définitif, entre questions diverses, on va essayer de constater dans cette dernière partie, quelle est la situation actuelle du musée (son rôle dans un contexte socio-culturel, artistique et conceptuel) et les défis auxquels cette institution doit faire face de nos jours dans une situation de crise globalisée. En étudiant les transformations que le musée a subies pour s'installer aux changements en accord avec la société -de l'information et médiatique- contemporaine. Ensemble, les trois partis vont analyser certaines des critiques les plus remarquables du musée depuis sa naissance comme une institution culturelle jusqu'à présent de la part de philosophes, artistes, historiens de l'art et intellectuels. Donc, cette recherche est devenue critique dans la pensée et la réflexion autour de l'art contemporain, la culture contemporaine et de la société autour des pratiques artistiques et sa relation avec les espaces d'exposition de distribution, des institutions comme des centres d'art et de production, galeries et musées, qui nous a permis d'entrer dans une analyse précédente de l'architecture de ces espaces -de fiction et de la consommation- comme réclame médiatique et spectaculaire. Enfin, une section avec les conclusions finales des différents sujets abordés, où les principales réflexions (critiques) issues de cette étude apparaissent, qui nous a permis surtout à réfléchir sur l'art et à remettre en cause tout ce qui est établi. ; Premio Extraordinario de Doctorado US

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Issue 68.2 of the Review for Religious, 2009. ; Mission and Ministry Renewing Religious Traditions Reviewing Outward Signs QUARTERLY 68.2 2009 Review for Religious fosters dialogu~e withGod, dialogue with ourselves~: and dialogue with one another about the holiness we try to live according ~ iocharisms of~Catholic religiouslif¢. As Pope Paul Vl said, our way of being Church is todqy the way of dialogue. Review for Religious (ISSN 0034o639X) is published quarterly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-633-4610 ¯ Fax: 314-633-4611 E-Mail: reviewrfr@gmail.com ¯Web site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ° St. Louis, MO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ¯ Pontifical College Josephinum 7625 North High Street ¯ Columbus, Ohio 43235 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2009 Review for Religious Permission is herewith granted to copy any inaterial (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribution, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. ~ gournalof Catholic ~pir~ual~y Editor Associate Editor Canonical Counsel Scripture Scope Editorial Staff Advisory Board David L. Fleming sJ Philip C. Fischer SJ Elizabeth McDonough OP Eugene Hensell OSB Mary Ann Foppe Tracy Gramm Judy Sharp . Paul Coutinho sJ Martin Erspamer OSB Margaret Guider OSF Kathleen HughesRSCJ Louis and Angela Menard Bishop Terry Steib SVD QUARTERLY 68.2 2009 contents prisms 116 Prisms 118 132 144 mission and ministry ~ ~_ Paul's Dynamic Mission Principle,s: A Missioner's Reflection James H. Kroeger MM shares with us ten "mission principles" valid for Paul of Tarsus and for today's Pauls as well--the result of his own reflections as a missionary and a meditative reading of St. Paul. Personal Reflection and/or Group Discussion A Franciscan Approach to Ministry Daniel P. Horan OFM ~eflec~s on Francis of Assisi's life and writings and suggests that the five characteristics that emerge provide a helpful parad!grn for all pastoral ministers in the church. Personal Reflection and/or Group Discussion Discipleship and Walking by Faith Damian C. Ilodigwe, along with Abraham and the apostle Thomas, shows that discipleship needs deep faith daily. Review for Religious 152 168 renewing religious traditions Reparation and the Sacred Heart: A New Intrepretation Virginia M. Herbers ASCJ suggests a new understanding of reparation which speaks to the lived reality of the Body of Christ in a global community as well as to the Christian mission to live a life of service. Being Heard, Being Healed: Learning from the Quaker Tradition James H. Schimelpfening SM shares his refreshing experience of community that came from a series of six seasonal retreats based on the Quaker tradition and the work of Parker Palmer. Personal Reflection and/or Group Discussion 181 192 reviewing outward signs Religious Habits Reconsidered Doris Gottemoeller RSM looks over changes of habit and other changes and raises some thoughtful questions about what is now past, having been passed with a view to the future. On Wearing a Habit, from My Perspective Patricia McCarthy CND shares her experience of responding to God's grace in giving witness to her religious consecration in order to help us all to question our freedom in responding to God's grace in our own call. departments 204 Scr.ipture Scope: The Gospel of St. Paul 208 Canonical Counsel: Response to the Role of Law in the Church 214 Book Reviews 68.2 2009 prisms 116 T celebration of the Pauline Year has stimulated a large number of books on the person and writings of St. Paul. As a theologian I have been most taken by the importance of the Holy Spirit in Paul's Letters. In dogmatic development, it will take a few centuries before the church can articulate a theology of the Trinitarian God, and so Paul's writings about the working of the Spirit are all the more arresting. One of the titles that we give to the Holy Spirit in our Nicene creed is "Giver of life." That title is one of the best summaries for how Paul describes the Spirit in the life of the individual Christian and of the Christian community. In his Letter to Titus, Paul makes a summary statement about how much the Spirit is truly the Giver of life. "[God] saved us through the bath of rebirth and renewal by the Holy Spirit, whom he richly poured out on us through Jesus Christ our savior." Through the image of the Spirit being poured out, all the specifics of this new life find their font. Early on in his First Letter to the Corinthians, Paul asks "Do you not know that you are the temple of God, and that the Spirit of God dwells in you?" He then goes on to say "for the temple of God, which you are, is holy." But Paul becomes more creative and copious in his description of the Spirit's gifts when he employs the image of the human body. That we all are members of the Body R~vie~ for Religious of Christ receives its most detailed description in this Letter of Paul's. We are all baptized into the one Body in the one Spirit. The Spirit is the Giver of the many different kinds of spiritual gifts, and at the same time "to each individual the manifestation of the Spirit is given for some benefit" (1 Co 12:7). What we might take for granted, Paul assures us, is the Spirit's gift. Paul's example is "No one can say 'Jesus is Lord' except by the Holy Spirit" (1 Co 12:3). Surely our sacramental words, "I absolve you," "this is my Body," "I baptize you," are Spirit-filled and Spirit-given words. But more simply, our expressed desires--"teach me to pray," "Lord, for-give me," "Lord, here I am"--are the continuing daily pouring out of gifts of the Spirit. That the total health of the Body depends on each and every one of us being open to the gifts of the Spirit and so sharing this divine life remains central to Paul's theology of the Spirit's gift-ing both to the individual Christian and to the Christian community. In Paul's Letter to the Romans we receive the rich-est understanding of our prayer as Christians. "The Spirit too comes to the aid of our weakness; for we do not know how to pray as we ought, but the Spirit itself intercedes with inexpressible groanings" (Rm 8:26). Our very effort to pray--sometimes feeling so dry and empty--is always a gift of the Spirit. Perhaps our own sense of futility in praying excites the gifting of the Spirit's groans within us all the more, and within the groanings of the community praying as well. Paul's insight gives us consolation in our daily effort to pray. From these few examples, perhaps we will be stirred to greater gratitude for Paul's own gift of in.sight into the Spirit as the Giver of life as we celebrate.the Pauline Year. David L. Fleming SJ 117 68.2 2009 mission and JAMES H. KROEGER Paul's Dynamic Mission Principles: A Missioner's Reflection ministry The apostle Paul is considered the greatest missionary of all time. He is called the Apostle of the Gentiles since he was mainly responsible for the spread of Christianity into the Gentile world. The church owes much to Paul for its growth; he pioneered its early expansion by his mission labors and his theological reflection. A brief synopsis of Paul's life includes the following approximate chronology: 5-10 (birth at Tarsus), 15-20 (studies in Jerusalem), 36 (conversion), 36-39 (Damascus, Arabia, Jerusalem), 39-43 (Tarsus), 43-44 (Antioch), 44-48 (first missionary journey), 49-50 (Council of Jerusalem; Antioch confrontation with Peter), 49-53 (second missionary journey), James H. Kroeger MM, a missionary in Asia (Philippines and Bangladesh) since 1970, is professor of systematic theology, missiology, and Islamics at the Loyola School of Theology; Ateneo de Manila University; Katipunan Avenue, Loyola Heights; Quezon City 1108; Philippines. jkroeger@admu.edu.ph 53-58 (third missionary journey), 58-60 (prisoner in Caesarea), 60-63 (voyage to Rome, prisoner in Rome), 64-66 (Spain? Rome? elsewhere?), 66-67 (prisoner in Rome), 67/68 (death in Rome). This brief chronology provides the context from which Paul's dynamic mission principles emerge; they are the result of both mission praxis and deep theological reflection. Paul's letters and the Acts of the Aposdes provide much insight into Paul's missionary thinking and methods. Over the centuries many authors have tried to digest Paul's mission thought and praxis, emphasizing the "central ideas" of this aposde. This effort may be admi-rable, but can result in a certain selectivity. Thus, this author is chary of claiming to capture the "essence" of Paul's insights. One cannot compose a "CliffsNotes" or abbreviated version of Paul's thought. His letters were written over a span of ten years; they were based on a lengthy ministry of preaching the gospel message in an extraordinary variety of circumstances and to diverse groups of people. Readers, consider this pie.ce a long-term ad gentes missionary's :personal reflections based on a medita-tive reading of St. Paul. Through an interaction of this writer's personal experience and the profound thought of Paul, ten "mission principles" took form. Emerging from Paul's life and refracted through the experience of a contemporary missioner, these insights are, I think, valid for the church's missionary activity today, twenty centuries after Paul's birth. Depth Awareness of Vocation. In Paul's mind there was no iota of doubt about his calling, his vocation; for Paul and all missioners, mis-sion originates in the call of God. Several passages in the 68.2 2009 Kroeger ¯ Paul's Dynamic Mission Principles book of Acts portray this: "The Lord said to [Ananias], 'Go, because this man [Paul] is my chosen instrument to bring my name before Gentiles'" (Ac 9:15). "The God of our ancestors has chosen you . . . because you are to be his witness before all humanity, testifying to what you have seen and heard" (Ac 22:14-15). "I have appeared to you for this reason: to appoint you as my servant and as witness of this vision in which you have seen me" (Ac 26:15). In addition, the majority of Paul's letters begin with a firm assertion of his identity as a chosen instrument of God. "From Paul . . . an apostle who does not owe his authority to men or his appointment to any human being, but who has been appointed by Jesus Christ and by God the Father who raised Jesus from the dead" (Ga 1:1-2). "From Paul, a servant of Christ Jesus who has been called to be an apostle, and specially chosen to preach the Good News" (Rm 1:1). Several other let-ters begin with almost the same words: "From Paul, appointed by God to be an apostle of Christ Jesus" (2 Co 1:1); see also 1 Co 1:1, Ep 1:1, Col 1:1, Ph 1:1, and others. Writing to the Corinthians about Christ's resur-rection, Paul categorically states: "I am the least of the apostles; in fact, since I persecuted the church of God, I hardly deserve the name apostle; but by God's grace that is what I am, and the grace that he gave me has not been fruitless" (1 Co 15:9-10). Radical Commitment to Christ. Paul's experience on the Damascus road was, in fact, only the starting point of a lifelong relationship; mission envisions a totally Christ-centered life. Paul expresses this in various ways: "Life to me, of course, is Christ" (Ph 1:21). "None of us live to ourselves, and none of us die Review for Religious to ourselves. If we live, we live to the Lord, if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord's" (Rm 14:7-8). "I have been crucified with Christ, and I live now not with my own life, but with the life of Christ who lives in me" (Ga 2:19-20). All of Paul's writings speak of his love for Christ, his identification with Christ. So intimate was his rela-tionship that he could even advise the Corinthians: "Imitate me as I imitate Christ" (1 Co 11:1). Paul tells the Thessalonians that they can follow his example: "You observed the sort of life we lived when we were with you, which was for your instruction; you were led to become imitators of us and of the Lord" (1 Th 1:5-6). Paul, writing to the Philippians, makes a moving com-parison of his previous life to his newfound existence in Christ: "I believe nothing can happen that will out-weigh the supreme advantage of knowing Christ Jesus my Lord. For him I have accepted the loss of everything, and I look on everything as so much rubbish if only I can have Christ and be given a place in him" (Ph 3:8-9). Voluntary Acceptance of Suffering Not relying on words alone, the apostle Paul preached the gospel by his life and example. In a par-ticular way, vulnerability and acceptance of the cross authen-ticate mission. In imitation of Christ who gave himself up to death even for sinners (Rm 5:8), Paul considers his suffering for the sake of the gospel to be a participa-tion in Christ's sufferings (2 Co 1:5-7). Paul saw him-self as sharing in Christ's kenosis (Ph 2:6-11). Writing to Timothy he says: "Join with me in suffering for the gospel, relying on the power of God, who saved us and called us with a holy calling" (2 Tm 1:8-9). 121 68.2 2009 Kroeger ¯Paul'$ Dynamic Mission Principles Paul recounts his numerous trials in the service of the gospel; he mentions his imprisonments, beatings, shipwrecks, travels, robberies, hard labor, sleeplessness, hunger, thirst, and nakedness (see 2 Co 11:23-27). Paul also mentions that he had to bear "a thorn in the flesh" (2 Co 12:7). Yet, he notes, "I am quite content with my weaknesses, and with insults, hardships, persecutions, and the agonies I go through for Christ's sake. For it is when I am weak that I am strong" (2 Co 12:10). Of course, this vulnerability is intimately linked with the paradox of the cross: "Continually we carry in our bod-ies the.dying of Jesus, so that in our bodies the life of Jesus may also be revealed" (2 Co 4:10). Like Paul, all missionaries need to say, "May I never boast of anything but the cross of our Lord Jesus Christ" (Ga 6:14). Insightful Mission Methods One can affirm that all Paul's energies were mission-focused, yet one can also point out that he employed dis-tinct methods to achieve his purposes. Mission demands creative, inculturated, ever-renewed approaches to evange-lization. Paul sought various occasions which would facilitate his proclamation; he attempted to connect his preaching with people's daily lives and worldview. Paul's approach at Ephesus (Ac 19) is exemplary; he would preach in a synagogue or a nearby house and attempt to link th~ Jewish faith with Christian revelation (see Ac 13:5 & 14, 14:1, 17:1). Acts 17:22-31 narrates Paul's famous speech in the Areopagus, the central assembly place in Athens, the cultural capital of the Greek islands. Paul mentions their altar to an unknown god; he refers to the philoso-pher- poet Epimenides (vv. 23 & 28). Although many mocked Paul, his intelligent method won some followers Revie~v for Religious for Christ. Paul, the "practical" missioner, moved from the familiar to the unfamiliar, from the unknown to the known. Pope John Paul II has exhorted missionaries to move into new mission frontiers, "the modern equiva-lents of the Areopagus" (Redemptoris missio, §37). Paul's missionary sensitivities are manifested in his conviction that adaptation (inculturation, in today's parlance) is essential when mission meets a new situa-tion (Ac 15). He vigorously opposed the imposition of Jewish legal traditions, cultural observations, or external religious practices on Gentile Christians; these could hinder the spread of the gospel into the Gentile world. Paul even withstood James in Jerusalem (Ac 15) and Peter in Antioch (Ga 2:11-14). Paul articulates his "inculturated" method of becom-ing "all things to everyone" (1 Co 9:19-23). He adapts himself to the Jews, to those outside the law, and to the weak. His vision is crystal clear: "I have made myself the slave of everyone so as to win as many as I could. ¯. I made myself all things to everyone in order to save some at any cost; and I still do this, for the sake of the gospel, to have a share in its blessings." Urgent Gospel Proclamation ~. Paul did not understand "preaching" as giving a spir-itual reflection in a liturgical assembly. Integral procla-mation means heralding an urgent message from God that profoundly affects the destiny of all humankind. Mission has lost none of its urgency in the contem-porary world. Paul's words possess an authentic ring-- even in our ears today: "For, if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel!" (1 Co 9:16). For all Christians, evangelization must be a 123 68.2 2009 Kroeger ¯ Paul's Dynamic Mission Principles "daily preoccupation" (2 Co 11:28). As Pope Paul VI noted, "the presentation of the gospel message is not an optional contribution for the church. It is a duty incumbent on her by the command of the Lord Jesus" (Evangelii nuntiandi, §5). This Pauline "mission principle" is actually a call for an examination of conscience on the part of the church. Have many local churches placed too much emphasis on administrative efficiency, pastoral management, eco-nomic accountability, liturgical practice, canonical and catechetical orthodoxy--all to the detriment of dynamic programs of renewed evangelization? Have inward (ad intra) concerns vitiated the church's outward (ad extra) mission commitments? Paul's words contain a challenge to all churches and religious communities: "All the way along, from Jerusalem to Illyricum, I have preached Christ's Good News to the utmost of my capacity" (Rrn 15:19). Paul wrote these encouraging words to Timothy: "Make the preaching of the Good News your life's work, in thoroughgoing service" (2 Tm 4:5). 124 Deep Love of the Church In examining Paul's apostolic methods, it is enlight-ening to probe his view of the church. Paul primarily understands the church as a local community of baptized followers of Jesus Christ; he was not opposed to a uni-versal church, but in his day the local congregation was central to his experience. Mission and love of the people who constitute the church go hand in hand. This principle echoes the thought of an elderly Maryknoll missioner who never tired of repeating: Mission is people. Paul had great love and concern for the ecclesial com-munities he founded with painstaking effort. His writ-ings frequently and spontaneously express his affection: Review for Religious "It is only natural that I should feel like this towards you all, since you have shared the privileges which have been mine: both my chains and my work defending and estab-lishing the gospel. You have a permanent place in my heart, and God knows how much I miss you all, loving you as Christ Jesus loves you" (Ph 1:7-8). When the churches Paul established with patient apostolic ministry were in trouble, he shared their pain; he speaks of his "daily anxiety" for them (2 Co 11:28). He wonders aloud: "I am afraid that my work for you may have been wasted" (Ga 4:11). "My children, I must go through the pain of giv-ing birth to you all over again, until Christ is formed in you" (Ga 4:19). Although the Corinthian community had many internal problems (divi-sions, immorality, idolatry, etc.; see 1 Co 1:10-13, 5:1-5, 10:14- 22), Paul, the affectionate missionary, loved them dearly: "You yourselves are our letter, written on our hearts, to be known and read by all" (2 Co 3:2). "Keep a place for us in your hearts . As I have already told' you, you are in our hearts--together we live or together we die. I have the very greatest confidence in you, and I am so proud of you that in all our trouble I am filled with consolation and my joy is overflowing" (2 Co 7:2-4). His writings frequently "and spontaneously express his affection. Close Collaboration with Coworkers The apostle Paul, though a strong personality, was a team worker in the task of evangelization. He under-stood that all apostolic ministry is enhanced through collab-orative efforts. Some few examples show that Paul saw 68.2 2009 Kroeger * Paul's Dynamic Mission Principles great advantages in working together with other apos-tles. On his first missionary j6urney, Paul was accom-panied by Barnabas and Mark (Ac 13-14). Timothy and Silvanus were his trusted coworkers in Corinth and else-where (2 Co 1:19). Titus was his appointed deputy in dealing with difficulties in the Corinthian community (2 Co 8:23), Among other coworkers and fellow aposdes were Luke, Erastus, Aristarchus, and Tychicus. Paul considered teamwork and collaborative minis-try important for a variety of reasons. Apostles working in partnership presented a visible image of the church as community; it gave the people an example of common witness. A variety of apostles working for a common goal presented a more balanced picture of the church than Paul alone could have given. In addition, the gifts of vai'ious individuals were put at the service of gospel proclamation. Paul frequendy expressed his admiration and appre-ciation of his collaborators; he called Timothy his "coworker" (Rm 16:21) and tenderly describes him as "my dear and faithful son" (1 Co 4:17) whose "worth you know, how like a son with a father he has served with me in the work of the gospel" (Ph 2:22). Paul referred to Titus as "my brother" (2 Co 2:13) and "my partner and coworker" (2 Co 8:23). Even if disputes occasionally arose, Paul sought to promote communion in mission. Paul offers contemporary ministers a model of cooperative ministry. Commitment to Social Transformation Paul preached a gospel of freedom and liberation along with his manifest concern and love for the poor and the suffering. The gospel message of human dignity and equality, if embraced, leads to social transformation. Revie~v for Religious Paul firmly believed in the transforming power of the gospel message, and he proposed to his communities the model of Jesus Christ: "Remember how generous the Lord Jesus was: he was rich, but he became poor for your sake, to make you rich out of his poverty" (2 Co 8:9). And, for gospel credibility, Paul himself imitated Christ. Though he possessed citizenship in the Roman Empire, to show his social concern and commitment he chose the lot of ordinary working-class people and labored with his own hands for his livelihood (1 Th 2:9, 1 Co 4:12). Paul challenged many of the social, racial, religious, cultural, and economic barriers of his times. One brief example illustrates Paul's social message. In ancient times, there were three great blessings pronounced in the Jewish synagogue: "Blessed art thou, O Lord our God, . . . who hast not made me a Gentile, . . . who hast not made me a slave,., who hast not made me a woman!" Paul certainly had these barriers in mind when he expressed the new unity of those baptized in Christ: "There are no more distinctions between Jew and Greek, slave and free, male and female, but all of you are one in Christ Jesus" (Ga 3:28). All, without dis-tinction, are to gather around the Eucharistic table, that great center of unity. Numerous additional examples of Paul's social con-sciousness readily come to mind. He struggled to alleviate the suffering of the Christian communities in Jerusalem and Judea during a severe famine (1 Co 16:1-4). Paul laid down ~a clear apostolic principle: "The only thing insisted on was that we should remember to help the poor, as indeed I was anxious to do" (Ga 2:10). Paul converted the runaway slave Onesimus and then demanded that he be accepted "no longer as a slave but something much bet-il, 27 68.2 2009 Kroeger * Paul's Dynamic Mission Principles ter than a slave, a beloved brother" (Phm 16). In a word, Paul preached authentic liberation: "When Christ freed us, he meant us to remain free" (Ga 5:1). 128 Effective, Exemplary Lifestyle The apostle Paul was always careful that .his per-sonal life would encourage and facilitate the spread of the gospel and never become counterproductive. The witness of a Cbristian life is the first and oj~en most effective proclamation of the gospel. When Paul speaks of imitation in his letters (he is not being arrogant), he believes that Christians can encourage one another through their Chrisdike words and deeds. An exemplary lifestyle is a very effective mode of proclamation. "Be imitators of me, as I am of Christ" (1 Co 11:1). Paul commends the Thessalonians because "you were led to become imita-tors of us and of the Lord" (1 Th 1:6). Paul, the exem-plary missioner, is seeking to draw people to Christ, not to himself, through his encouragement to imitate model Christians: "I have sent you Timothy. he will remind you of the way that I live in Christ" (1 Co 4:16). Several of the foregoing sections of this presenta-tion refer to key elements that coalesce to form Paul's life-witness as an apostle: Christocentric spirituality, voluntary vulnerability, innovative mission approaches, evangelical urgency, collaborative ministry, social engagement. To these elements one could add additional virtues, as Paul himself does in his lists of spiritual gifts (see 1 Co 12 & 13, Ga 5:22). In a theology of mission today, the holistic approach to mission that Paul's life shows would be termed "inte-gral evangelization." Paul consistendy strove to run the race successfully and fight the battle successfully (see 1 Co 9:24-27). He kept his eyes fixed on Christ; he told Revie~v for Religious the Philippians: "I am still running, trying to capture the prize for which Christ Jesus captured me" (Ph 3:12). Total Reliance on God's Providence Paul had full confidence in God's everlasting love and fidelity; the guarantee of God's salvific love is Jesus Christ. Paul asks: "If God is for us, who can be against us? He who did not spare his own Son but handed him over for us all, how will he not also give us everything else along with him?" (Rm 8:31-32). Mission always remains "God's project" and evangelizers seek to be God's faith-filled, humble instruments. Paul cooper-ated with God's grace so willingly and generously because he was firmly convinced that he was doing God's work. He asserts that he is only a servant of the gospel: "I did the planting, Apollos did the watering, but God made things grow. Neither the planter nor the waterer matters: only God, who makes things grow" (1 Co 3:6-7). Paul lived his apostolic life with great confidence and full trust in God, whom we can call "Abba" (Rm 8:15, Ga 4:6-7). His life wasfilled with many sufferings, hardships, and challenges; he even faced Spirit-given "roadblocks" in his missionary journeys (Ac 16:6-10). Fully convinced that his life and mission were dependent totally on God and the Spirit's guidance, Paul labored unceasingly, always ascribing any missionary success to God. "By the grace of God I am what I am . I worked harder than any of them--though it was not I, but the Paul labored unceasingly, always ascribing any missionary success to God. 129 68.2 2009 Kroeger * Paul's Dynamic Mission Principles grace of God that is with me" (1 .Co 15:10). Paul asserts: "The love of Christ urges us on" (2 Co 5:14), "I can do all things in him who strengthens me" (Ph 4:13), "The Spirit comes to help us in our weakness" (Rm 8:26). Paul was a man of faith. The dynamic aposde Paul is undoubtedly the great-est missionary of all time. Based on his mission experi-ence and profound theological insights, this presentation has proposed ten "mission principles," valid for Paul of Tarsus and for today's Pauls as well. Paul burned' with the flame of God's love that was enkindled in his heart at his conversion; that flame pervaded his whole existence, even to the final hour of his martyrdom in Rome. It is good for us to notice that, even in the face of all the afflictions and sufferings he endured, Paul was a fulfilled, joyful, Spirit-guided missioner. Paul over-flowed with the Good News, and spread God's saving love everywhere. His awareness of God's transforming grace given to him in abundant measure enabled him to joyfully proclaim Jesus as Lord (see 1 Co 15:10). Paul, exemplifying a genuinely missionary attitude, was filled with deep joy, not because of personal grati-fication or external success, but because he saw many communities accept the person of Jesus. He wrote to the Philippians: "My brothers and dear friends, do not give way but remain faithful in the Lord. I miss you very much, dear friends; you are my joy and my crown" (Ph 4:1). To the Thessalonians Paul wrote: "What do you think is our pride and our joy? You are; and you will be the crown of which we shall be proudest in the presence of our Lord Jesus when he comes; you are our pride and our joy" (1 Th 2:19-20). The Corinthians received this message from Paul: "I have the very great-est confidence in you, and I~ am so proud of you that in Review for Religious all our trouble I am filled with consolation and my joy is overflowing" (2 Co 7:4). Paul's exhortations need to be heard by the mission-ary church today: "Rejoice in the Lord always; again I say rejoice" (Ph 4:4). "Rejoice always, pray without ceasing, give thanks in all circumstances" (1 Th 5:16- 18). "My brothers, rejoice in the Lord" (Ph 3:1). "Shine in the world like bright stars, because you are offering it the word of life" (Ph 2:15-16). Pastors, missionaries, catechists, religious, all ministers of the church, imitate Paul, the joyful evangelizer. Selected Resources Alien, R. Missionary Methods: St. Paul's or Ours? Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962. Grassi, J. The Secret of Paul the Apostle. Maryknoll: Orbis Books, 1978. Grassi, J. A World to Win. Maryknoll: Maryknoll Publications, 1965. Matera, E Strategies for Preaching Paul. Collegeville: Liturgical Press, 2001. Murphy-O'Connor, J. Jesus and Paul: Parallel Lives. Collegeville: Liturgical Press, 2007. Smyth, B. Pauk Mystic and Missionary. Maryknoll: Orbis Books, 1980. Srampickal, T. "The Secret of Paul's Missionary Success," Third Millennium 10 (2007): 41-66. Witherup, R. I01 Questions and Answers on Paul. New York: Paulist Press, 2003. Personal Reflection and/or Group Discussion What principle(s) of Paul, identified by Kroeger, most caught your attention for use in your own mission? If you were to list your own mission principles, how would they compare with Paul's? 131 68.2 2009 DANIEL P. HORAN A Franciscan Approach to Ministry 1321 During his final days St. Francis of Assisi reflected on how he had lived his life and spent God's time. To preserve his recollections of the birth of his new religious order and leave a record of his hopes for the future, he dictated his Testament to some of the fri-ars who were caring for him. In it he recalls his conver-sion to follow Christ and shares what it means to be a Franciscan: to live the gospel. Today Francis continues to inspire people in all parts of the world and every faith tradition. His Testament is the last of a series of writings by Francis that reveals his vision of ministry. Beyond what people often call "Franciscan spirituality" stands his vision of ministry in the church. It is a manner of living in the world, being in relationship with God, and serving our sisters and brothers. The year 2009 marks the eight-hundredth anniver-sary of the order's founding. As we celebrate this mile- Daniel P. Horan OFM has written on Franciscan theology, philosophy, and spirituality. His address is Holy Name College; 1650 St. Camillus Drive; Silver Spring, Maryland 20903. horandp@gmail.com Review for Religious stone, it is good to consider Francis's example and reflect on his vision, which serves as inspiration and guidance. In this article I will highlight five themes that emerge from Francis's writings to form a ministerial ethos that is particularly Franciscan. One does not need to be a Franciscan, a Poor Clare, or a secular Franciscan to adopt a Franciscan approach. Any pastoral minister can benefit from the insights of one of the greatest saints and reformers in Christian history. Everything Done in Humble Service When Francis started his work for God, having renounced his worldly possessions and aspirations, he did penance and followed the gospel as he felt led by God.~ Soon others sought to imitate his efforts and fol-low him in what Franciscan scholar Thadd~e Matura calls the "Franciscan project." This project, while ini-tially not the goal of Francis himself, quickly grew to include thousands of friars and hundreds of sisters,z What made them follow in the footsteps of this medi-eval man and renounce property and adhere to a life of obedience and chaste celibacy? One element of the Franciscan project that emerged early was radical adherence to subordinate positions in society. Francis's early followers saw the humility of a man who left behind the life of a wealthy merchant to live among lepers and outcasts. In his Earlier Rule, Francis had instructed them where among the social strata they should strive to live. He says, "Let no one be called 'prior,' but let everyone in general be called a lesser brother. Let one wash the feet of the other." Francis continued by enjoining his brothers to be "lesser ones" always "subject to all.''3 This spirit of humility is the foundation for all the 133 68.2 2009 Horan ¯ ~ Franciscan ~pproach to Ministry characteristics of a Franciscan ministry. Francis was less concerned about what someone did in the world than about how someone did it. Here we see his admiration for Christ's humility as central to his spirituality: to be Francis was less cbncerned about what someonedid in the world than how someone did: a Franciscan is to live the gospel by following in the footprints of Jesus Christ. Michael Blastic summarizes this well: "As Jesus turned toward those around him, so Francis and Clare in contemplation and com-passion incarnate the praxis of Jesus as they follow him in their world by turning to those around them.''4 From his incarnation and birth to his death on the cross, Jesus' life served as Francis's model for humble service. Perhaps the most succinct articulation of Francis's image of humble service is found in Admonition XIX. Here Francis says: Blessed is the servant who does not consider himself any better when he is praised and exalted by people than when he is considered worthless, simple, and looked down upon, for what a person is before God, that he is and no more. Woe to that religious who has been placed in a high position by others and [who] does not want to come down by his own will. Blessed is that servant who is not placed in a high position by his own will and always desires to be under the feet of others,s 134 Humility is a virtue of ministry, being of service to and among people, that Francis often wrote about. Besides being a reoccurring theme in his Admonitions, humility becomes a constitutive characteristic of the Franciscan way of life when it appears three times in his Review for Religious Later Rule. In chapter 3 we read, "I counsel, admonish, and exhort my brothers in the Lord Jesus Christ not to quarrel or argue or judge others when they go about in the world; but let them be rrieek, peaceful, modest, gende, and humble, speaking courteously to everyone, as is becoming." Two chapters later in the same document, Francis exhorts his followers to always work humbly as servants of God and disciples of poverty. Toward the end of the Rule, Francis again reminds his followers that even amid persecution, hardship, and infirmity they are to have humility and patience while loving those who persecute them.6 Francis echoes the theme of humility at every opportunity because in this way Christ served his brothers and sisters and in this way he desired to serve. Thaddte Matura makes a keen observation about the importance of humility in Francis's way of life and in the movement he gave rise to. Matura believes that Francis was.well aware of the temptation, perhaps within him-self, for pastoral ministers to consider themselves better or above those whom they served.7 It is possible that his concern about friars judging others and seeking special privileges was rooted in his own experience as the son of a wealthy merchant, a well-off young man who was disgusted by lepers and people of lower social status. Regardless of Francis's initial motivation, we are the inheritors of a vision that inspires ministers to always put others before themselves.8 In a world that is fraught with self-centeredness and material accumulation, where even devoted ministers are tempted to seek personal reward, a humble approach to ministry remains prophetic. Relationship Takes Priority Francis's way of being-in-the-world followed the example of Jesus Christ. Michael Blastic insightfully 68.2 2009 Horan ¯ A Franciscan Approach to Ministry connects the divine humility that Francis recognized in the incarnation with God's outward movement toward humanity.9 It was in humility that God incarnate, Jesus Christ, entered into relationships with the people around him. All four Gospels tell of Jesus' encounters with many people: the marginalized, outcast, wealthy, powerful, average, violent, peaceful, and so on. Because he lived a perfectly humble existence among his sisters and brothers, Jesus could meet people as they were, rec-ognizing the inherent dignity of each human person. For Francis, this became a major component of his way of life and remains a Franciscan characteristic today. Vv'hile most of the preserved writings of Francis are letters, prayers, and admonitions or guidelines addressed to large numbers, we have one letter that was written to a particular minister. His identity remains anonymous, frustratingly so for many, but the anonymiW allows us to stand in his place and receive personally from Francis his wisdom concerning ministry, a touching wisdom straight from his heart. Francis is concerned about this friar's attitude and disposition, and he says: I wish to know in this way if you love the Lord and me, his servant and yours: that there is not any brother in the world who has sinned--however much he could have sinned--who, after he has looked into your eyes, would ever depart without your mercy, if he is looking for mercy.~° Mercy trumps justice. Relationship remains the pri-mary way for people to understand all their encoun-ters. Vghile this observation may appear obvious, the reason is that we are already familiar--if only subtly and indirecdy--with the Franciscan way of seeing ministry. This was not always the case. The Franciscan historian Joseph Chinnici describes the early Franciscan move- Review for Religious ment as a radically new form of "penitential human-ism." He applies this term to the Franciscan movement's effort to bring people together peacefully amid "social discord and violence." This approach to ministry puts relationship and com-munity above per-sonal journeys of faith and conversion. One's own conversion, if it is a Franciscan one, should lead toward others and away from one's own self.~ It ~ is for precisely this reason that Francis insisted that the friars be mendicants, not monks, and live with the whole world as their cloister, not limiting it to a monastery's four walls. Franciscan ministries are not simply good methods, skillful implementations of model practices. Rather, they are a project that seeks to unite those who are separated by the violence of social, political, and ecclesial dissent.12 To stress relationship as the primary approach to minis-try, Francis often used familial terms. In his Earlier Rule, he says, "Let each one love and care for his brother as a mother loves and cares for her son."13 In Francis's spirituality, such a familial understanding of relation-ship extended even beyon.d human relationships to include all of God's creation. In his most famous work, The Canticle of the Creatures, he addresses all elements as brother or sister. In an age of heightened ecological awareness, our relationship with the earth and the rest of creation can influence our ministry positively. We are called to minister to all with a deepened sense of our One's own conversion, if it is a Franciscan one, should lead toward others and away from one's own self. 137 68.2 2009 Horan ¯ ~l Franciscan ~pproacb to Minisl~ interdependence and relatedness as children of God and brothers and sisters of all God's creation. Avoid Attachment There is great wisdom in a mendicant model of life. In a life of detachment from personal property, pasto-ral ministers become less preoccupied with their status, their control, their "things." If a particular ministry does not "belong" to a particular minister, one becomes a curator, a caretaker, one who takes good care of some-thing of value not one's own. This contrasts with the oligarchic approach, a small group's limited vision often preventing a ministry's expansion or creativity. Francis was quite convinced that appropriation of anything, including one's work as a minister, would lead to other problems. His Earlier Rule is filled with admonitions and warnings about the danger of attachment. In chap-ter 7 he says, "Wherever the brothers may be, either in hermitages or other places, let them be careful not to make any place their own or contend with anyone for it." He goes on to say, "Guard yourselves against the anxieties of this world and the cares of this life," and summarizes by saying: "Let all the brothers strive to follow the humility and poverty of our Lord Jesus Christ, and let them remember that we should have nothing else in the whole world except as the Apostle says: "Having food and clothing, we are content with these" (1 Tm 6:8).14 While today most ministers, including professed Franciscan women and men, would find it difficult to live in this world strictly observing the instruction above, the key to Francis's insight is found in the word "strive." We understand this as a more perfect vision of an imperfect manner of living in this world. It is the Review for Religious model that pastoral ministers should have in their work, striving in humility and poverty to not appropriate the work as their own. Thy Will Be Done Naturally, the divestment of property and ownership of even one's ministry leads to the question: Then to whom does it belong? For Francis the answer is simple: M1 good things come from and belong to God. It is in the perfect prayer of Christians that we find the source and purpose of our ministerial endeavors, "Thy will be done." When our efforts in ministry become more about our will, our ambition, or our desires, then we have left the realm of ministry and entered some level of self-centeredness. Closely linked to Francis's view of attachment is his understanding that all ministry is the work of God for God. This understanding affirms and renews people's vocation to service. It directs the gaze of ministers from themselves back to God as the source of their inspiration to follow their ministerial vocation. Francis often wrote about God's will in connection with his own ministry and that of the Friars Minor. In his Letter to the Entire Order, Francis reminds his broth-ers of their vocation and its connection to God's will. He writes: "Give praise to him because he is good; exalt him by your deeds; for this reason he has sent you into the whole world: that you may bear witness to his voice in word and deed and bring everyone to know that there is no one who is all-powerful except him.'ns Matura highlights this thought of Francis when he says, "Anything good that we have or do, no matter how personal it is, comes to us from God, and we are only administrators of that good, as it were.'n6 In addition to the proper attribution of our gifts and vocation to 139 68.2 2009 Horan ¯ A Franciscan Approach to Ministry God, this thought frees us of the weighty burdens of self-sufficiency and responsibility. Unhampered by the pressure ministers frequendy put on themselves, we are free to be God's instruments, working in partnership with Christ and others. In this way we leave the world of "lone rangers" and enter the community of Christians working toward the kingdom. I'40 Pray without Ceasing A Franciscan approach to ministry must always flow from a life of prayer. Those who adopt this approach are not just people who pray, but people whose words and actions are also prayer. This lived prayer is con-stant openness to conversion, allowing God to enter and transform lives from worldly concern and triviality to authentic gospel living--in Christ's footsteps, as God's instruments of peace today. In a brief letter to St. Anthony of Padua, Francis responded to his request for permission to teach the-ology. This was a new initiative, for up to this time Franciscans had largely avoided academic ministry. Francis was cautious of higher education because of the tendency of the educated to think better of themselves, look down on others, and move away from the charac-teristics of ministry we have examined above. Francis knew of Anthony's gifts, however, and knew that many friars had asked for his instruction in theology. Francis told Anthony, "I am pleased that you teach .sacred the-ology to the brothers providing that, as is contained in the Rule, you 'do not extinguish the Spirit of prayer and devotion' during study of this kind.''17 Even a ministry as basic as training other friars for pastoral ministry was viewed as secondary to prayer and devotion. Francis writes in his Earlier Rule that those who Review for Religious come after him are to love the Lord God, who has given everyone everything, with their whole heart, soul, mind, strength, understanding, powers, effort, affection, feel-ing, desire, and wish. This is not to be an occasional experience or portion of time apart from the rest of life, but the modus operandi of ministry. Later in the same text Francis writes: Wherever we are, in every place, at every hour, at every time of the day, every day and continually, let all of us truly and humbly believe and hold in our heart and love, honor, adore, serve, praise and bless, glorify and exalt, magnify and give thanks to the Most High and Supreme Eternal God, Trinity and Unity.'s This is another echo of the Franciscan understanding that one's entire life should be given back to God as prayer. Such a life naturally nourishes a vocation to service and ministry. When one's actions are directed back to God with humil-ity, with relationship as the priority, without encumber-ing attachments, and with recognition of everything as God's work, then life is transformed into prayer. Ministry then is not a person's self-motivated effort or effectiveness, but the outpouring of God's gifts received prayerfully and gratefully and sharbd with others. Eight hundred years after the first Franciscan began to do ministry in the small town of Assisi, we find our-selves inspired by Francis's example to continue the mission of God's work in our world. Regardless of our particular manifestation of God's work, all pastoral min-isters can find renewed life and purpose by reflecting A Franciscan approach to ministry must always flow from a 'life of prayer. 141 68.2 2009 Horan * .4 Franciscan AIqn'oacb to Ministry on a Franciscan approach to ministry. Humility keeps us approachable and ready to give loving service. The priority we give to relationship brings us to places where we can best foster loving unity among our sisters and brothers and grateful respect for all of creation. Detachment helps to seek the right things, without being distracted by worldly concerns. Recalling that God is the source of all our gifts and our personal voca-tion puts our work into perspective, while bolstering our purpose to work hand in hand with God. Finally, more than just say prayers, we strive to live lives that are prayers, lives that help bring God's love to our world. Notes i Francis of Assisi, "The Testament," verses 1 and 14, in Francis of Assisi: Early Documents, vol. 1, ed. Regis J. Armstrong, J.A. Wayne Hellmann, and William Short (New York: New City Press, 1999), pp. 124 & 125. Further citations of this first volume will be noted as FAED followed by page numbers. 2 Thaddde Matura, "Francis of Assisi and His Posterity Today," in Gospel Living: Francis of Assisi Yesterday and Today, ed. Elise Saggau (St. Bonaventure, N.Y.: Franciscan Institute, 1994), pp. 263-267. Matura compares Francis to Jesus while explaining similarities of the Franciscan orders and the church. While Francis is held as the founder and model for the three Franciscan orders (much as Jesus is for the church), he is not credited with intentionally founding a new movement in the proper sense (see p. 264). ~ Francis of Assisi, "The Earlier Rule," 6:3-4 and 7:2, in FAED, p. 68. 4 Michael Blastic, "Contemplation and Compassion: A Franciscan Ministerial Spirituality," in Spirit and Life, vol. 7, ed. Anthony Carrozzo, Vincent Cushing, and Kenneth Himes (St. Bonaventure, N.Y.: Franciscan Institute, 1997), p. 172. s Francis, "Admonition 19: A Humble Servant of God," in FAED, p. 135. 6 Francis, "The Later Rule," 3:10-11 (emphasis added), 5:4, and 10:7-10, in FAED, pp. 102-105. r Thadd~e Matura, Francis of Assisi: The Message in His Writings, Review for Religious trans. Paul Barrett (St. Bonaventure, N.Y.: Franciscan Institute, 1997), p. 167. s St. Bonaventure, the Franciscan saint and doctor of the church, later wrote about the importance of humility in the evangelical life, beginning his treatise Disputed Questions on Evangelical Perfection with that topic. See Works of St. Bonaventure, vol. 13, trans. Thomas Reist and Robert Karris (St. Bonaventure, N.Y.: Franciscan Institute, 2008). 9 Blastic, "Contemplation and Compassion," p. 153. 10Francis, "A Letter to a Minister," verse 9, in FAED, p. 97. 11 Joseph Chinnici, "Penitential Humanism: Rereading the Sources to Develop a Franciscan Urban Spirituality," in Franciscans in Urban Ministry, ed. Roberta McKelvie (St. Bonaventure, N.Y.: Franciscan Institute, 2002), pp. 119-122. ~2 See Chinnici, "Penitential Humanism," p. 123. 13 Francis, "Earlier Rule," 9:1 I, in FAED, p. 71. ~4' Francis, "Earlier Rule," 7:13, 8:2, and 9:1, in F~IED, pp. 69-70. is Francis, "A Letter to the Entire Order," verses 8-9, in FAED, p. 117. 16 Matura, Francis ofAssisi, p. 132. 17 Francis, "A Letter to Brother Anthony of Padua," verse 2, in FAED, p. 107. 18 Francis, "Earlier Rule," 23:8 and 23:11, in FAED, pp. 84 & 85. Personal Reflection and/or Group Discussion 1. What model or approach do I currently use in my pastoral ministry? 2. In what ways do Francis's insights speak to me today? 3. What characteristics of a Franciscan approach to ministry do I live particularly well? Where could I strive to improve? 68.2 2009 DAMIAN C. ILODIGWE Discipleship and Walking by Faith God never deceives us. When we entrust our life to him and allow him to direct us, he ensures that all goes well. We may not know where he is lead-ing us. We only see the present, and nothing beyond it. Indeed, even the present is sometimes not clear, and in any case it reaches beyond itself into the future. The present invites to us to keep moving despite perplexity. Here our faith is our strength. Faith propels us forward. So long as we know that God is with us, we can afford to take the next step. We need not be apprehensive. We can be certain that we shall reach our destination even if we have to move slowly and sometimes with some frustradon. Without faith we do not see that God is leading us. If we step out into the unknown future at his bidding, it is likely that we will persevere to the end (see Heb 11). Damian C. Ilodigwe last wrote for us in early 2008. He is a priest and lecturer in philosophy at Ss. Peter and Paul Major Seminary; P.M.B. 5171; Secretariat P.O.; Ibadan, Nigeria. dammychuks2000@ yahoo.com Review for Religious We should trust God at each step, even when we do not know what lies ahead. He shows us his plan piecemeal. An aspect of faith is trust. We can think here of chil-dren and mothers. Usually young children are wholly dependent on their mother. She gives instruction, and the child wonders about it. But this wondering does not prevent the child from carrying out the mother's bidding. He may ask questions, of course, but unless he is simply seeking some clarification he will not get very far. He will not be permitted to ignore or resist what his mother asks him to do. Usually children know, for their own good, when they had better obey. Usually they carry out their mother's instruction even when they do not fully understand. What is true of the relation between children and their mother is true of our relationship with God. Like little children, we need to give God our utter trust (Lk 11:5-13; 18:1-8). Because our faith tells us that God acts in our best interest, we can afford to follow his bidding no matter the inconveniences we feel to be associated with it. A childlike simplicity in our relationship with God is an index of vibrant faith and of maturity in this relationship (Lk 12:22-31). The' Case of Abraham In the life of Abraham we find an example of this childlike faith. He is ready to do the Lord's bidding even when this involves a great deal of sacrifice. Many instances in his life illustrate his utter commitment to God. Consider the divine request to leave his country for another land: "Leave your country, your family, and your father's house, for the land I will show you. I will make you a great nation; I will bless you and make your name so famous that it will be used as a blessing. I will 68.2 2009 llodig'we ¯ Discipleship and Walking by Faith In the life of abraham we find an exa ple ff bless those who bless you; I will curse those who slight you; all the tribes on earth shall bless themselves by you" (Gn 12:1-2). How could God ask Abraham to do a thing like this?1 The demand appears extravagant and even ridiculous. Is it reasonable to leave his native place, where all his friends are? He is established here. He has security here. To leave means leaving good memories and property behind and beginning all over again. As the saying goes, a bird in the hand is worth two in the bush. It is foolish to abandon what has proved itself over the years without a good clear reason. That rea-son would be that the change will certainly make things better. But, for Abraham, the future is a clouded certainty. All that is certain is that he should leave and that he will be shown another land. Regarding the particulars of the promised land, he knows nothing. He is told, though, that from him will come a great nation. That promise appears less attractive than it might because of its general vagueness. Yet at another level it provides a certain motivation because it comes from God, from Abraham's faith in God. It is only faith that can quickly overcome the disenchantment pr0~oked by lack of information about this promised land. Abraham is certainly a man of faith. For, in spite of the obvious per-plexities associated with this directive, he. takes the bull by the horns. He understands that it is the Lord speak-ing and that he knows what he is doing. Consequently he sets out as the Lord has told him to do. Scripture tells us that Abraham is seventy-five years old when he Review for Religious leaves Haran. He takes his wife, Sarai, and the people they.have acquired in Haran. Their journey takes them to Canaan (Gn 12:4-5). Abram's age of seventy-five is significant, emphasizing the great inconvenience of this movement. He is not a young man eager to be off on his own. So in a sense it is a blind journey. God guides him. As is always the case, the Lord does not ask us to do something and then leave us to our own design. He does not leave us on our own. He provides for us one step at a time. The entire picture can never be available to us all at once. As Abram journeys, he comes to Shechem's Oak of Moreh, in Canaan. The Lord appears to him and says he will give this land to his descendants. Abram builds an altar there. He proceeds to the hill country east of Bethel and then to the Negeb (Gn 12:7-9). Although Abram has stepped out into the unknown, he is never alone. He knows in faith that the Lord is with him through all the stages of his journey. And so he is our father in faith (Heb 11:8). He is wholly sub-missive to God, and God does not fail him. Abraham becomes the father' of a multitude of nations. The Challenges of Discipleship and Our Contemporary Situation At this juncture we may ask what we can learn from Abraham's experience. We can learn much regarding the challenges of discipleship. Our life, too, is a journey, a journey of faith towards God's kingdom. God calls each of us out of our various backgrounds to pursue a special life journey, a pilgrimage to a distant destination. The fundamental truth about this is that God is with us all the time, even when we do not take cognizance of him. His presence empowers us to be what he wants us to be. '147 68.2 2009 Ilodig~ve ¯ Discipleship and Walking by Faith Without evidence we are likely to feel discdnnected, His providence sustains us and guides every.aspect of our life. We need to let this truth have an impact on the way we live our life each day. We need to entrust ourselves completely to that providence. "For those who --~ love God, all things work together unto good." We may not understand just how they fit together now or will fit together in the end, but we cannot doubt that they do fit together. God's love, acting as a redemptive principle, inte-grates every aspect of our experience, bringing every-thing into God's ultimate plan for us all. The practical implication of this truth, then, is that we must learn to walk by faith rather than by sight.2 There is a world of difference' between walking by faith and walking by sight. When we walk by mere sight, we are all the time looking for visible, tangible, measur-able evidence of what we should do or should have done. For many purposes and many aspects of reality, there is such evidence, but for other purposes there is none. We may feel that without that kind of evidence there is no reality. If so, we are likely to feel disconnected. We are likely to feel we are living within limited horizons, likely to have a vague feeling that we are missing something. Not enjoying that feeling, we give oursel~es a warrant to deny there is any reality behind our vague feeling. We decide not to let ourselves be affected by what we claim is unreality. We refuse to be open to it. On the other hand, our admittedly limited knowl-edge even of the physical world should persuade us to see and affirm that the fullness of reality is far broader 148] Review for Religious than, say, the empirical data we have of the astrophysi-cal universe or the jungles of Brazil. We may lack the resources to fully penetrate such real worlds, and the world of faith as well, but we do not have reason to deny their reality and the impact they can and should have upon us.3 We need not deny spiritual reality even though we lack tangible and visible data that serve as empirical evi-dence. Spirituality's reality is accessible to faith. Faith transcends the evidence of the empirical sciences. When we walk by faith, we find ourselves in some sense at home in all of reality. The experience of Abram challenges us. Because he walked by faith, he was able to see far beyond the lim-ited reality of his time and place. Ready to journey with the Lord, he stepped out into the unknown that in some way he could actually see. In time he realized much of the promise he had. received. Abram's faith was his sav-ing grace. In our dealing with the Lord, some tension remains between the way of faith and the way of mere sight. . Sometimes we may walk ahead of the Lord or far behind him, and thus miss some of what we would have received from him. When our faith is stronger, we are better able to synchronize our mind and heart with God. We see better what he sees; we dream better the dream that he dreams for us; we see a road even when our ordinary sight sees no road. In short, our world of possibilities becomes larger; we live our lives more abundantly. Thomas's Encounter with the Risen Lord Consider Thomas. He did not believe when the other apostles told him they had seen the Lord. He insisted that unless he touched Jesus' wounds he would 149 68.2 2009 llodigwe ¯ Discipleship and Walking by Faith 1501 not believe (Jn 20:24-25). His predicament is under-standable. He cannot transcend the inclination to walk by sight. He demands empirical evidence in a matter that requires faith. The reality of the risen Lord is not accessible to, cannot be contained in, the limited world of empirical evidence. This becomes clear to Thomas when the Lord grants his demand for evidence. "Put your finger here, and look at my hands; then stretch out your hand and put it in my side. Stop your doubting and believe." Thomas says, "My Lord and my God!" Jesus says to him, "Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe!" On 20:26-29). Thomas wants empirical evidence in order to believe, and he is granted the rare privilege of touching and seeing. But the Lord does not fail to make clear that this privilege is not really necessary. Indeed, it is argu-able that it is not the empirical evidence that generates Thomas's confession. Thomas could have touched the Lord and still not believed. There is another factor, the factor of grace. One cannot come into the presence of the risen Lord without being positively affected. That is what seems to have happened in Thomas's case. It is clear that what really matters is faith, not sight: "Happy are those who believe without seeing me." Without empirical evidence they believe, and this is what makes them blessed. The experience of the risen Lord is paradoxically a reward for their faith. It is their faith, not empirical evidence, that opens them to the reality of the risen Lord. Faith is a gift. through and through. God's gift, the presence of God, is received and perceived through faith. If we turn again to the experience of Abraham, we note that he avoids the tension between the way Review for Religious of faith and the way of sight. He does not ask for evi-dence as Thomas does. He is ready to step out into the unknown simply because he believes it is the Lord speaking. Faith sustains him on his travel. Faith brings him to the promised land. But before this ever comes to pass in time, faith has already enabled him to realize the promised land spiritually. The claim of faith is certainly one we cannot afford to ignore in our everyday struggle. We need to keep in mind the distinction between the way of faith and the way of sight. So as to realize our full destiny in the Lord, we must cultivate the habit of walking by faith rather than by sight, bringing faith into every aspect of our existence. It will enrich our vision of life and increase our ability to deal appropriately with all that occurs in our day-to-day living. In carefully fostered faith, the unthinkable becomes thinkable, the impossible becomes possible, and our entire life will be lighted by the glory of God. Notes I Even more extravagant is the later demand that he sacrifice Isaac, the child of promise. Here, too, Abraham's response marks him as a model of faith. See Genesis 22. z See Ralph C. Martin, Called to Holiness (Mumbai: St Pauls, 2001), pp. 101-117. 3 Faith and reason complement each other. Indeed, as Pope John Paul I! famously remarked, "Faith and Reason are like two wings on which the human spirit rises to the contemplation of truth" (Fides et ratio, §7). 151 68.2 2009 VIRGINIA M. HERBERS Reparation and the Sacred Heart: A New Interpretation renewing religious traditions The conciliar decree Perfectae caritatis was pro-mulgated in 1965 to guide renewal "in order that the great value of a life consecrated by the profession of the counsels and its necessary mission today may yield greater good to the church" (PC §1). Thirty years later John Paul II affirmed that "the consecrated life has not only proved a help and support for the church in the past, but is also a precious and necessary gift for the present and future of the people of God" (Vita consecrata, §3). In fidelity to the council's call and in response to the pope's call for authentic interpretation of founding charisms, the Apostles of the Sacred Heart of Jesus have in recent years striven to understand Virginia M. Herbers ASCJ is vocation director of the Aposdes of the Sacred Heart of Jesus and director of Queen of Apostles Spirituality Center; 800 Montebello Camp Road; Imperial, Missouri 63052. svhascj@yahoo.com Revie~ for Religious authentically the role and relevance of reparation within the Sacred Heart devotion. This effort has led me to believe that, just as religious consecration still has significance in the world today, so too does reparation. I affirm Karl Rahner's claim in 1966 that devotion to the Sacred Heart is not a dated, old-fashioned piety, but rather is quite relevant today. He later insisted that this devotion is indispensable "since the future of the church was decided by the love of the heart of Jesus in dying and depends on the final decision of Our own hearts."' I think Rahner is correct. I would add that consecrated life itself can be understood as a lived interpretation of Sacred Heart devotion, and that the religious profession of the Apostles of the Sacred Heart demonstrates the proper understanding of repa-ration in the Sacred Heart devotion. This community's charism illuminates a unique aspect of God's love, pro-viding for the entire church a renewed understanding of our baptismal vocation (see PC §1). To appreciate this charism of reparation, a brief look at the religious vows and the Sacred Heart devotion will provide helpful background. Let us take them in turn. The Evangelical Counsels Vita consecrata asserts that religious vows are not an initiative of the individual religious, but a response of the individual to God's call: "The experience of this gracious love of God is so deep and so powerful that the person called senses the need to respond by unconditionally dedi-cating his or her life to God" (VC §17). The profession of poverty, chastity, and obedience is the consecrated person's response of love to the One who loves her infinitely. Hearing the call and responding to God's love is not unique to those in religious life; it is implicit in 68.2 2009 Herbers * Reparation and the Sacred Heart baptismal consecration. Profession of the evangelical counsels does not set religious apart from the body of the faithful as holier, closer to God, or more perfect. It is not a consecration differing in essence from baptismal consecration. Rather, it is rooted in baptism. It is an intensification of baptismal consecration for mission; it is a specification of the baptismal call.2 As such, it is a sign to all the baptized of what and who we are called to become as followers of Christ and members of his Body. "Religious life 'clearly, strikingly, astonishingly' ¯ . . leads the church to see what the whole church is called to by baptism, to see it clearly and strikingly in a public and communal embodiment that helps people toward realization.''3 Profession of the evangelical counsels is thus a rec-ognition by religious of the fullness of God's love for all, and a response to that love with the gift of their entire lives. Through the vows of chastity, poverty, and obe-dience, religious center their lives on the "God-quest" and proclaim that "I commit my whole self, everything and forever, to the undying love that has claimed me for the transformation of the world." Profession of vows is thus "a unitary and unifying act, a solemn, formal, and public act, by which a person takes her whole life into her hands and freely disposes of it in self-gift to Christ and his Body within the congregation."4 Sacred Heart Devotion Devotion to the Sacred Heart has traditionally been understood as an icon of God's love for humanity, devel-oping direcdy from incarnational theology,s Humanity recognizes God's love in the love of the God-man, Jesus Christ, as shown specifically in his heart. The incarna-tion allows human beings to experience God's love in Review for Religious tangible human ways. The heart of Jesus reveals the heart of God, embodied and enfieshed. This capac-ity has implications for all who follow Christ, for "the only Son of God, in becoming incarnate, takes on a human heart [and] we are called to share in this love and to receive through the Holy Spirit this extraordinary capacity to love.''6 Devotion to the Sacred Heart, then, is not devo-tion to an abstract symbol, but devotion to the per-son of Jesus and his love for each human being. The incarnation gives humanity access to what was formerly inacces-sible, God's very self, during Jesus' earthly life and now in his Mystical Body, the church. In the heart of Jesus, God calls us to "become what we receive"7 and to incarnate God's love ourselves as members of Christ's Mystical Body. What, then, does the heart of Jesus teach us about the incarnate love of God? Devotion to the Sacred Heart encompasses four characteristics of God's love: (1) Christ's heart shows us that the incarnate love of God is a continuing, dynamic reality, not an abstract theory or historical event; the heart of God is enfleshed in the body of Jesus and continues to beat in his Body, the church. (2) Christ's heart is a heart wherein two natures--human and divine-~coexist in perfect harmony. (3) Christ's heart is on fire with love for all humanity, both in general and in particular. (4) Christ's heart is an Devotion to the Sacred Heart has traditionally been understood as an icon of God's love for humanity. 68.2 2009 Herbers ¯ Reparation and the Sacred Heart open, broken heart--opened by the soldier's lance after the sacrifice of his human life, and broken by human sin, weakness, and error. The Religious Vows: Returning Love for Love Given the understanding that religious vows are a response to love and a sign for all the faithful of our common call to share in Christ's mission, and given the understanding that Sacred Heart devotion is (a) an ongoing dynamic expression of God's incarnate love, (b) exemplified in the love of Jesus' heart, which is in perfect union with the Father and the Spirit, (c) con-tinually on fire with love for us, and (d) still wounded by humanity's rejection of divine love even while revealing through the open wound the ultimate gift of his life, we now turn to the modern relevance of the religious vows as a distinct and poignant means of living Sacred Heart devotion. The consecrated religious professes vows as a return of love for Love, as a response from her heart to the outpouring~of God's love upon her. The very act of con-secrated profession can be interpreted as a profound act of Sacred Heart devotion, as attested by John Paul II: "Through the consecration of the religious vows, you desire, through the love of total giving, to fill your souls and your bodies with the spirit of sacrifice . In this way the likeness of that love which in the heart of Christ is both redemptive and spousal is imprinted on the religious profession" (Redemptionis donum, §8). Acknowledging and accepting the love of God and responding "in kind" are not enough, however. The Sacred Heart of God incarnate is not a mere image to be worshiped or just a pious practice to be encouraged. The encyclical on Sacred Heart devotion, Haurietis Review for Religious aquas, quotes Thomas Aquinas on this point: "Religious worship is not paid to images, considered in themselves, as things; but according as they are representations lead-ing to God incarnate. The approach which is made to the image as such does not stop there, but continues towards that which is represented.''8 In a similar way, professing vows in the church as a response to God's love commits religious to loving service of the church and, not stopping there, to loving service of the incar-nate Word of God. Our acceptance of God's love in baptism transforms us; in religious profession this baptismal transformation shapes our likeness to Christ, compelling us to return his love by following his example of ministering self-lessly to all those in need. Pope Benedict XVI expresses this directly: "When we practice this devotion, not only do we recognize God's love with gratitude but we con-tinue to open ourselves to this love so that our lives are ever more closely patterned upon it . The experience of God's love should be lived by men and women as a 'calling' to which they must respond. Fixing our gaze on the Lord. helps us to become more attentive to the suffering and needs of others.''9 Interior devotion is thus manifested in ministerial outreach. The three vows constitute a unique expression of Sacred Heart devotion, corresponding to specific char-acteristics of incarnate love. The heart of Jesus is a heart both human and divine, the heart of a man and the heart of God. Within one heart, two natures coex-ist in a mysterious unity that leaves each distinct yet undivided. Jesus' human heart beats in rhythm with the heart of God; his human will is perfectly synchronized with the will of God. The desire of the man corresponds completely with the desire of God for the man. 157 68.2 2009 Herbers * Reparation and tbe Sacred Heart In this lies the kernel of religious obedience--to have our hearts beat in time with the heart of God. Consecrated persons who vow obedience strive to desire what God desires, to will what God wills, to attune their hearts to the heart of God. "To want the same thing, and to reject the same thing, was recognizeff by antiq-uity as the authentic content of love: the one becomes similar to the other, and this leads to a community of will and thought,m° Genuine obedience is not confor-mity to an external authority nor submission to a will foreign to our own. The vow of obedience "in its deep-est roots is a dedication to freedom, not to subjection or servitude . True freedom is to be found in union with the will of God."1' The vow of chastity expresses devotion to the heart of Christ by expressing his love for all people. Just as the Sacred Heart is "a heart on fire," so by vowing chastity do religious enkindle the fire of love in their own heart. Sandra Schneiders insists'that the vow of chastity "must be based on a deep religious experience of being loved by God in Jesus and an experienced per-sonaL fulfillment in returning that love." She adds that this vow "leads the person toward personal transforma-tion in love and allows the person to participate mean-ingfully in the emergence of a new, whole, and loving world characterized by equality, responsible intimacy, and mutuality."12 Clelia Merloni, the founder of the Apostles of the Sacred Heart, describes the "fire of love" kindled by the apostle's vow of chastity as holy zeal: "You see, daugh-ters, wherever the fire of divine love is, it cannot remain hidden or idle, but at once it manifests itself as the liv-ing flame of a holy zeal . Remember, daughters, that zeal must be active, untiring, gentle, and prudent: zeal Reuiew for Religio~.s does not inflame the heart without manifesting itself in works."13 By vowing lives of consecrated celibacy, reli-gious perpetually submit to the consuming fire Of God's love, which in turn impels them to share that love with everyone she encounters in an inclusive, not exclusive, way. Professing chastity enables religious to fan into flame a love that embraces all, recognizing in each face the face of God. As Benedict xvI wrote in Deus caritas est (§ 15), "The concept of 'neighbor' is now universal-ized, yet it remains concrete. Despite .being extended to all mankind, it is not reduced to a generic, abstract, and undemanding expression of love, but calls for my own practical commitment in the here and now." The vow of chastity calls us to embrace each while embracing all, to love particularly w~ithout loving restrictively, to love universally and specifically. Pierre Teilhard de Chardifi described the source .and the consequence of this type of loving as fire: "Under the symbol of the Sacred Heart, the divine assumed for me the form, the strength, and the properties of an energy, of a fire . Through its power to become universal, this fire proved able to invade and impregnate with love the whole atmosphere of the world in which I lived.''~4 By professing poverty, religious make yet another return of love for Love, mirroring the woundedness of Christ's heart. John Paul II says that "on Golgotha Jesus' heart was pierced by a lance as a sign of his total self-giving, of that sacrificial and saving love with which he 'loved us to the end'" On 13:1).15 By accepting death at the hands, of humanity, the God-man sacrificed all for love. "From the infinite power proper to God, the heart of Christ did not retain anything except the unarmed power of the love that forgives . In the heart of Christ are encountered divine riches and human poverty."~6 68.2 2009 Herbers ¯ Reparation and the Sacred Heart In the profession of poverty, devotion to the broken heart of Christ is made tangible also through responding to the suffering ofhis heart in the poor of .today's~worl~d. 160 This kenosis, this. self-emptying, is the expression of Love to which the vow of poverty responds. In accept-ing death Christ accepted all and gave all. In professing poverty religious do likewise--accepting all that is given them from the hand of the Father and giving all in a return of love for Love. This is devotion to the open heart of Christ. In the profession of poverty, devotion to the broken heart of Christ is made tangible also through respond-ing to the suffering of his heart in the poor of today's world. For vowed reli-gious, devotion to the Sacred Heart includes recognition that his heart remains broken, suffering as people continue to betray and reject love, to ignore and neglect the hurt-ing, to strike first. The world's physical, emo-tional, psychological, and mental pain con-tinually shows the heart of Jesus suffering in his Body. Clelia Merloni insisted that "The heart of Jesus, disguised as this particular sick person, calls you to a mission of charity, since the sick make up the very body of Jesus.''17 Clelia exhorts her sister apostles to recognize that where there is sickness, pain, or suffering, there is the open, broken heart of Christ. The profession and living of poverty expresses solidarity with all those who are wounded in and by society, and expresses union with Christ's broken heart suffering today. By professing evangelical poverty, con- Review for Religious secrated religious commit themselves "to eliminating structures of oppression and to promoting projects of solidarity for the benefit of the poor" (VC §89). Only as the poor can we hope to alleviate the suffering of the poor.~8 Through their vows of poverty, chastity, and obedi-ence, consecrated religious express their love with the entirety of their lives. This threefold consecration uni-fies all religious communities. Their distinctive charisms are demonstrated by their various ways of expressing this consecration. The founder of my congregation, Clelia Merloni, was entrusted with a particular charism within Sacred Heart devotion--a charism to be apostles of the Sacred Heart. Her apostles were to be characterized by zeal and charity, but more importantly by one aspect of Sacred Heart devotion: reparation. She pleads with her apostles to make their lives relevant to the church's mission in the world: "Our congregation needs subjects who are strong and robust in virtue, not pious statues!''19 Sacred Heart devotion, for Clelia and her apostles, always implies responding to the living heart of Christ through lives of reparation. Zeal and charity are insufficient for those professing vows as Apostles of the Sacred Heart. Only when we are motivated by a spirit of reparation can we be seen clearly as apostles of the Sacred Heart devo-tion. What, then, is the nature, meaning, and relevance of the reparation this congregation fosters? A New Interpretation of Reparation Theologically reparation has often been mistakenly equated with atonement and expiation. Atonement is "an act of divine love that effects a new state of things, the peaceful relationship between God and man. Man is reconciled to God. atonement is effected through the 161 68.2 2009 Herbers * Reparation and the Sacred Heart blood of the cross . man is placed in a new relation to God.''2° Atonement, therefore, is effected once and for all in the death and resurrection of Jesus. Christ's death and resurrection made humanity "at-one" with God, reconciling a broken relationship, correcting and reversing the effects, of human sinfulness, thus mak-ing humanity's "atonement" not only unnecessary but impossible. Expiation is closely related to. atonement in that it is appeasement by sacrifice, specifically the sac-rifice of Jesus' death, which appeased God's justice and "remove[d] the cause of the sinner's alienation from God in. order to restore him to holiness and divine favor.''2' Taken to their logical ends, these notions of atone-ment and expiation .seem to perceive "the love of God given us in Christ Jesus" as either correction of a rela-tionship gone awry or Christ's willing acceptance of the penalty of death due us. In this context, the practice of reparation seems to be about "repairing" broken-ness, "atoning for" sinfulness, and "making up" for wrongdoing as we model our life on Jesus Christ. This is the vision of reparation in Pius XI's 1928 encycli-cal Miserentissimus Redemptor (§18): "Whosoever of the faithful have piously pondered on all these things must needs be inflamed with the charity of Christ in his agony and make a more vehement endeavor to expi-ate their own faults and those of others, to repair the honor of Christ, and to promote the eternal salvation of souls." This "atoning" and "expiative" sense speaks of a need for humanity to repent, convert, and wor-ship, but nowhere does it speak of the invitation given to humanity to love in the face of brokenness, that the heart of God may be loved and not rejected. I propose that, in the context of Sacred Heart devotion, reparation speaks direcdy of this invitation: "The focus of God's Review for Religious ¯ forgiveness in Christ is less on a word that is spoken to assuage guilt and more on a transformation of relation-ships-- with God and with other human beings."22 As seen above, religious consecration is a response of love prompted by the recognition and humble accep-tance of the unconditional, sacrificial love of God. Each of the vows has been shown to uniquely manifest, in the light of devotion to the Sacred Heart, a particular aspect of our loving response. Reparation, as a dis-tinctive response of love, is a particular expression of Sacred Heart devotion. It is a response of love to the broken heart of Christ, as when we see someone we love (and also Someone) hurting, broken, bleeding, and in pain, and want to--need to, are impelled t0--respond in manners worthy of love. William Temple, archbishop of Canterbury during World War II, claimed that the motive for reparation is that we not "go on wounding one who accepts our wounds like that; we are filled with fear, not the old craven fear of punishment, but the fear of wounding the tenderest of all hearts.''23 Reparation does not necessar-ily seek to repair the wrongdoing (for we may not be responsible for it), but seeks to respond to the broken heart of our loved One by offering concrete, tangible acts of love. This authentic healing power of reparation '~"The focus of God's forgiveness in Christ is less on a word that is spoken to assuage guilt .and more on a transformation of relationships-with God andwith othe~r human beings." 163 68.2 2009 Herbers * Reparation and the Sacred Heart 164 was understood by Aquinas: "When one. is in pain, it is natural that the sympathy of a friend should afford con-solation., because, when a man's friends console him, he sees that he is loved by them, and this affords him pleasure. Consequently, since every pleasure assuages sorrow, it follows that sorrow is mitigated by a sympa-thizing friend" (ST I-II.38.3). To extend this idea to how human acts of love serve as loving reparation to Christ, John Paul II said in another place: "In the heart of Christ the human heart comes., to unite filial love for God with love for the neighbor. In this way--and this is the true meaning of the reparation asked for by the heart of the Savior--on the ruins heaped up by hatred and violence can be built the civilization of love so greatly desired, the kingdom of the heart of Christ.''24 For the Apostles of. the Sacred Heart, it is imperative that they understand rightly their mission in the church and their ministry in the world. Their witness of repara-tive love can show all the faithful what their response to the brokenness of our world must be. Reparation, far from being an obsolete relic, is an essential component of Clelia Merloni's charism, and a unique way for her apostles to live their vows of poverty, chastity, and obe-dience. Experiencing Jesus as God's incarnate love, they are called to respond as incarnate love to his open heart still broken in the woundedness of his loved ones. In respond-ing, they are not merely practicing their own personal spirituality; they are engaging in their ministry. As Pius XII said in Haurietis aquas (§112), "In show-ing devotion to the most Sacred Heart of Jesus, the external acts of piety have not the first or most impor-tant place; nor is its essence to be found primarily in the benefits to be obtained." Rather, reparation must be a dynamic response of love, reaching out to the broken- Review for Religious ness of humanity--at any given moment, in any given circumstance. "The practical good that emerges in the event [of reparative love] is seen not only in the inward realm of personal and spiritual values, but in the trans-formation of the material order through which the val-ues are expressed.''25 Living her congregation's motto, "Caritas Christi urget nos!" (2 Co 5:14), consumed by the love of God given her in Christ Jesus, an apostle the Sacred Heart "returns love for Love" by the gift of her life of vowed chastity and reaches out to ev.eryone in selfless service. By her vowed obedience she matches her heartbeat to the heart of God. By their vowed poverty she is free to give her all to the broken hearts around her. She accepts humbly the gifts she receives from the incarnate, inflamed, obedient, and open heart of Jesus and returns them as her gift to his Body, the church. The reparative value of these gifts lies in its heal-ing power for the broken heart of Christ in the church and in the world. Reparation from this n~w perspective is most assuredly, then, not merely valuable for those among the faithful who may be attracted to it as a pious practice, but a vital mission entrusted to each mem-ber of the church. Reparative love is the love of God poured out through us, incarnate in the members of Christ's Body, embodied in real hands and real hearts. Reparative love speaks a word of selflessness to a world broken by hatred and individualism. It lives a life of generosity in a world broken by selfishness and fear. It breathes a promise of forgiveness for a world broken by resentment and injustice and gives a hand of compassion to a world broken by suspicion and greed. Reparation is anything but old-fashioned piety entrenched in sen-timentalism or self-derogation. Rightly understood in the brokenness of our contemporary experience, repa- 165 68.2 2009 Herbers * Reparation and the Sacred Heart 166. ration is the tender answer of hearts on fire, yearning to express themselves boldly, so that brokenness and woundedness may always and only be answered with all-consuming love, centered in God, reaching out to every one of God's beloved people. Notes I Quoted in Annice Callahan, Karl Rahner's Spirituality of the Pierced Heart (Lanham, Maryland: University Press of America, 1985), pp. 108, 110-111. 2 See Patricia E Walter, "Religious Life in Church Documents," Review for Religious 51, no. 4 (July-August 1992), and Nadine Foley, "The Nature and Future of Religious Life," Origins 19, no. 13 (1989): 212. 3 Michael Himes, "Returning to Our Ancestral Lands," Review for Religious 59, no. 1 (January-February 2000): 18. 4 Sandra Schneiders, Selling All (New York: Paulist Press, 2001), pp. 108, 114. s It is important to be aware of this rich history as we examine Sacred Heart devotion from a modern perspective. For a more com-prehensive examination of the history of the devotion, see Timothy O'Donnell's Heart of the Redeemer (Manassas, Virginia: Trinity Communications, 1989) and Joseph Stierli's Heart of the Saviour: A Symposium on Devotion to the Sacred Heart (New York: Herder and Herder, 1958). 6john Paul II, "Letter to Bishop Raymond Seguy, Bishop of Autun, Chalon, and Macon, June 22, 1990," in Holy Father, Sacred Heart, ed. Carl J. Moell SJ (New York: Crossroad, 2004), p. 210. 7 Augustine, Sermons on the New Testament 7(7). s Thomas Aquinas, ST 1/-1/.81.3 ad 3. See Pius XII, Haurietis aquas (1956), §103. 9 Benedict xvI, letter on the fiftieth anniversary of Haurietis aquas, 15 May 2006. 10 Benedict XVI, Deus caritas est (2005), §17. '~ Sandra Schneiders, New Wineskins (New York: Paulist Press, 1986), p. 109. ,2 Schneiders, New Wineskins, pp. 105, 106. ~3 Clelia Merloni, Spiritual Anthology, ed. Pierpaula de Farias (Rome: privately printed, 1992), pp. 167, t73. Review for Religious ,4 Quoted in Christopher E Mooney, Teilhard de Chardin and the Mystery of Christ (Garden City, N.Y.: Doubleday Image, 1968), pp. 28-29. 15 John Paul II, "Homily during Sacred Heart devotions and beati-fication of Father Stefan Wincenty Frelichowski, at the Aviation Club in Torun, June 7, 1999," in Holy Father, Sacred Heart, p. 112. 16 John Paul II, "Homily at the Polyclinic of the Agostino Gemelli University Hospital in Rome, June 28, 1984," in Holy Father, Sacred Heart, p. 47. 17 Merloni, Spiritual Anthology, p. 167. ,s James Alison poignandy elucidates this idea with his concept of the "intelligence of the victim." See Knowing Jesus (London: Ashford Colour Press, 1998). 19 Merloni, Spiritual Anthology, p. 334. 20 Kenneth E Dougherty, "Atonement," in New Catholic Encyclopedia, 2nd ed. (Detroit: Gale, 2003), vol. 1, p. 837. 21 Lucien Richard, "Expiation (in Theology)," in New Catholic Encyclopedia, 2nd ed., vol. 5, p. 565. 22 L. Gregory Jones, "The Craft of Forgiveness," Theology Today 50, no. 3 (October 1993): 356. 23 William Temple, The Faith and Modern Thought, quoted in Leonard Hodgson, The Doctrine of Atonement (New York: Scribners, 1951), p. 80. 24 See the letter of John Paul II to Father Peter-Hans Kolvenbach sJ on the Canonization of Blessed Claude la Colombi~re SJ, in UOsservatore Romano, English edition, 27 October 1986, and referred to by Benedict xvI (see note 9 above). 25 G.W.C. Thomas, "Reparation: The Sevenfold Pattern of Redemption," Church Quarterly Review 158, no. 327 (April-June 1957): 165. ,167 68.2 2009 JAMES H. SCHIMELPFENING Being Heard, Being Healed: Learning from the Quaker Tradition We cannot change the world by a new plan, project, or idea. We cannot even change other people by our convictions, stories, advice, and proposals, but we can offer a space where people are encouraged to disarm themselves, lay side their occupations and preoccupa-tions, and listen with attention and care to the voices speaking in their own center. --Henri Nouwen1 168 Community is a word that is tossed around a lot, but is hard to define. My own religious order and those who share in the Marianist tradition embrace community as a constitutive part of our mission and identity, and thus we engage in countless conversations discerning its meaning, the place it has in our lives, and how it is to be an instrument of mission. After thirty-five years of religious life and after living in communities on four continents, my experience of community is all over the board. Sometimes I am most grateful for it, but other times it has been quite the opposite. James H. Schimelpfening SM lives at Marianist Community; Meyer Hall; 4435 East Patterson Road; Dayton, Ohio 45430. Review for Religious Recently I experienced community in an utterly refreshing and transformative way. I participated in a series of six seasonal retreats based on the Quaker tradition and the work of Parker Palmer. The Center for Courage and Renewal, partially funded by Lilly Endowment, offered these retreats for clergy and con-gregational leaders) The approximately twenty partici-pants represented a variety Of religious denominations, including a young Jewish woman and myself, the only Catholic. That in itself made the retreats interesting and delightful. These retreats, spread over eighteen months, opened up and stretched my idea and sense of community. I want to share with you something of the enriching, grace-filled, contemplative experience that the retreats were for me. Welcoming the True Self One of the principal resources for the retreats was Parker Palmer's A Hidden Wholeness: The Journey toward an Undivided Life. He portrays community as "one that knows how to welcome the soul"--or true self--and how to hear its voice within oneself. He refers to this kind of community as a circle of trust, a revealing name. Such a community, he writes, allows us to reach in towards our wholeness, out towards the world's need, while living at "the intersection of the two.''3 This intersection is sometimes a daunting place to be. One needs to be with others who, in the right sort of way, support and encourage each other in their moving inward and outward. Often, at least in my experience of community, issues and concerns are discussed, debated, and at times argued; then votes are taken, and there are winners and losers. Tensions, often subtle but barely hidden, may 169 68.2 2009 Scbimelpfening ¯ Being Heard, Being Healed remain. As a result, people keep trying to fix each other or straighten the others out. Advising and rectifying implies that one knows what is good for others if only they would acknowledge it. Community harmony and peace become elusive, and passive-aggressive behavior comes to the fore. Life in community has taught me that violence has many forms that give pain and raise suspicion and result in protective walls. Often persons are diminished and given less respect in favor of group-think or the institution itself.4 Life in community some-times fails to lead persons to wholeness or holiness, and when such failings occur the mission too falters. Touchstones In the series of retreats that I was part of, there was a quite different style of community and way of being present to one another and ultimately to oneself. I have experienced it also in other religious and church com-munities, but only rarely, and even more rarely as an intentional way of being together. In each retreat of this series, one of the first things we did was review the Circle of Trust Touchstones, the guidelines for all of our time together, not only when we were "sitting in the circle." We would: ¯ presume, extend, and receive welcome. ¯ be present as fully as possible. ¯ offer by invitation, not demand. ¯ speak our truth in ways that respect other people's ¯ not fix, save, advise, or set each other straight. ¯ learn to respond with honest, open questions. ¯ turn to wonder when the going got tough. ¯ attend to our own inner teacher. ¯ trus~t.and learn from and in the silence. ¯ observe deep confidentiality. ¯ know that it is possible to leave the circle with Review for Religious whatever you needed and that the seeds planted could and would keep growing. To live these touchstones intentionally takes work and demands attention, but something good happens and a different environment is created. These touchstones were practical and crucial for our community because we were so diverse. We were men and women, ordained and nonordained, Christian and Jewish, various races and ages, formed in different religious traditions with different doctrines and creeds, coming from all over the country, and having various personali-ties and committed relationships. It was only by living these touchstones that something new and deep could be born, so that we could move beyond differences that would normally keep us separate. Living these touchstones introduced ways of being together that led to deeper respect for persons and enduring bonds of friendship and trust. It is all too easy to focus on what is different and what is perceived to be "wrong," instead of expe-riencing what is right. This environment made it pos-sible to speak and listen in a gender and more attentive manner. It is all too easy tofocus on what is different and what is perceived to be "wrong," instead ,of experiencing what is right. Circles of Trust Parker Palmer calls such a community a circle of trust. The name, in my experience, is descriptive. We would sit in an unbroken circle with no one coming first or being 171 68.2 2009 Schimelpfening ¯ Being Heard, Being Healed 172j last, no beginning or end.In the center of the circle would be a small table with a candle and flowers that would serenely hold our attention, and hold us together like the hub of a wheel. When speaking we would "speak to the circle," not across the circle as groups may do and thereby tend to debate and break down the sense of the whole, of community. That happened to us once, and the feel of the group changed and became charged with something that we recognized as not helpful, not what we desired. We returned to speaking to the circle, not across it, and the environment healed. "Speaking to the circle" is speaking from one's own inner self to the center of the circle, where all that is said is held attentively and respectfully. There is no speaking from one ego to another, nor is it about try-ing to impress or persuade. It is simply about expressing oneself, a kind of sharing that is less stressful and much more peaceful,s Trust is what constitutes the circle; without trust there is no circle. Trust makes the space safe for sharing one's truth without fear of judgment or criticism. This trust grows deeper over time. As I share these reflections, I realize that a circle of trust can seem like avoidance of conflict, blind acceptance, lack of discernment, or some such idea. It might even seem "new age" and shallow. My experience, however, is just the opposite. A circle of trust and living the touchstones allow for something deep to emerge and grow and bear fruit. Circles of trust allow more truths to come to light and authentic relationships to form. It is interesting and even important to note that Quakers do not avoid diffi-cult situations, but instead are present to them differently. That is why historically Quakers have often been present where thorny social issues like justice, peacemaking, and reconciliation are being pondered and evaluated. Review for Religious A circle of trust forms a community that allows per-sons to be attentive to their inner self, what we often refer to as one's true self. This true self can surface in an enviroriment that is encouraging, one that is respectful, silent, attentive, and caring. As Parker Palmer points out, a circle of trust is focused on an inward journey and invisible yet very real pow-ers. The purpose of the circle is to support each person's inner journey. A circle of trust lives the paradox of "being alone together," of being present to one another as a "community of solitudes."6 Solitude and community, rightly understood, go together; they are not opposed. In truth, everyone needs both the interior intimacy that comes from solitude and the otherness that comes from life in community. The purpose of this community is to allow the true self, the self in God, to present itself. Unfortunately, however, too many "communities" do not provide this environment; instead, they scare the true self away. It withdraws into the shadows because it does not feel safe to come forward. We wear masks and do not share what is most truly our own. Too often we do not even know what is most true within us. A circle of trust community is made of people who know how to sit quietly and wait for the soul, the true self, to show its face. The relationships within it are "not pushy, but patient; not confrontational, but compassionate; they are filled, not with expectations and demands, but with abiding faith in the reality of the inner teacher and in each person's capacity to learn from it." In my experience, it is atypical to find a community that has people who have the capacity for this kind of presence to each other. "The people who help us grow toward true self," Parker Palmer writes, "offer uncondi-tional love. They don't judge or try to change us. They 173 68.2 2009 Schimelpfening * Being Heard, Being Healed do offer and hold hopeful expectancy, creating the space that safeguards and encourages the inner journey."7 This is an incredible gift to offer one another, and within this form of community we find, I believe, the greatest potential for growth and transformation. What most people desire is to be heard and honored. As one fellow retreatant commented, "To be heard is to be healed!" Too often in community and in conver-sation we do not feel we have been genuinely heard or respected, and this only deepens wounds and pro- ~_ duces greater alienation. In the circle of trust, deep ¯ .~.L listening to one another, as well as to oneself, is paramount and happens rather naturally. Listening deeply is a nonviolent act; it is an amazing gift to offer. Patient listening, and forming circles of trust according to the touchstones, moves against the .grain of our habitual culture--both secular, and religious. Circles of trust are about listen-ing, expectant listening. This kind of listening only goes deeper with time and is all about God. God is the one who makes such listening possible and who gives us the hunger and thirst for it. God beckons, and we soon dis-cover that all that is good comes from the hand of God. Ultimately, God is the goal of our listening, for in so doing we can discern and do the work of God.s The content is simple, and its purpose is to open us to deeper listening and reflection. We would use poetry, stories, songs, or reflection. Metaphor plays an important part in this kind of sharing because images, allegories, allow us to approach from a slant, not head- What most people desire is to be heardand honoredl , Review for Religious on; they bring into play much more than the intellect. Metaphor has a way of surprising, even seducing the heart and soul, while tricking the mind into taking another look and discovering mystery in the process. We all belong to numerous kinds of groups and com-munities, each offering something unique and respond-ing to different needs. Circles of trust, however, generate within me a longing for such a community within the church and in religious life. Such a community, it seems to me, creates an environment that encourages and sup-ports deep growth and leads to holiness. Circles of trust might not seem to be as useful or as practical and func-tional as other groups might be, and so one considers circles of trust idealistic, utopian, unrealistic, even for religious or church communities. I would disagree. If we strove towards such deep trust and respect, many of the functional things we now squabble about would sim-ply disappear, and other practical details of life would take care of themselves. If they had to be dealt with, conversation and decision making about them would be quite different. We too easily forget that even our busi-ness meetings have a spiritual component and, hope-fully, necessitate a listening for truth.9 The experience and outcome would be a lot healthier, and life together would be more amiable, more authentic, and even more reflective of the gospel and Christian living. Circles of trust and community are not about numbers, but about the quality of the space created and shared. As Parker Palmer notes in A Hidden Wholeness, we live divided lives. We live alienated from our true selves, and end up feeling depressed, aimless, anxious, or angry. We feel the pain of being alienated from our own truth. We yearn to be centered,1° and a circle of trust creates the space where centering can happen and foster wholeness. 68.2 2009 Scbimelpfening * Being Heard, Being Healed A Spiritual Experience Although not always described this way explicitly, circles of trust are a spiritual experience, and the retreats I participated in were, beyond doubt, retreats. They were days of communing with God, with the Spirit of God very much alive and present within us and among us. The retreats were distinctly reflective and contempla-tive, with time for being alone and time for sharing with another or with the entire circle. The environment of the retreat center itself was ideal,ll The Tibetan chime would draw us into silence and into the circle. I found it easy to recall that, where two or three are gathered in God's name, God is truly present. The entire environ-ment was charged with the holiness of God. It was an experience of the shekinah of God. Clearness Committees Those familiar with the Quaker tradition know that forming Clearness Committees is an important part of their life. Each of our retreats set aside time for the work of Clearness Committees. I found myself refer-ring to them as Quaker discernment, a way of listening for truth, truth that is .not imposed from outside, but arises from within. This was one of the most important experiences of discernment that I have ever engaged in, most especially with a group, and was for me a highlight of our time together. This discernment is not done fir us, as sometimes occurs. Instead, in a circle of trust, in a safe, reflective space, we are engaged in our own dis-cernment, in our own way and time, with the encourag-ing and challenging presence of people who really and truly care for us)2 Clearness Committees help the focus person (who has asked for its help)13 to walk an inner iourney. They do so by their presence, asking open and Review for Religious honest questions, not interpreting or offering advice, not judging or fixing, but treating the person carefully as he or she looks and listens deeply. There is no con-flict of agendas or egos; there is only one focus person with one agenda. Just as the circles of trust offer a new way of conceiv-ing community, so the Clearness Committees offer a new way of helping persons make decisions about the direction of their life. I found here an incredible respect for the person and belief in the action of God. Instead of decisions, especially the more personal decisions, being made by others, a Clearness Committee allows for a form of listening and obedience that holds promise of greater life for the person and also, in the long run, for others and for ministry. Clearness Committees were a primary factor in draw-ing me to the seasonal retreats, for I was doing discern-ment in my own life. A series of circumstances along with much that was moving within my own heart and soul had made me wonder where the Spirit might be leading me. I needed and desired some form of guidance, and I needed to enter more deeply into a process of discernment, but I did not want someone or a group telling me what to do. I was desperately seeking someone or a group willing to walk with me, providing the safe place where I could be open and vulnerable in my discerning reflection. In my own religious community this did not seem possible. My superiors were likely to approach my questions as an administrative concern and decision, but did not seem able to walk with me in the way I needed. The seasonal retreats, however, with the circles of trust and the blessed opportunity to be the focus person of a Clearness Committee drew me like a bee to nectar. I asked for a Clearness Committee to sit with me not 177 68.2 2009 Scbimelpfening * Being Heard, Being Healed Such d cision ,making; demands great patienee, and a strongcom i m n once but twice. The experience was powerful because of the safe, caring environment and the confidentiality, the love and faith, that were present. The immediate experi-ence was powerful, but I was surprised and delighted by how it continued to reveal truths in the following days, weeks, and months. Did I receive an immediate answer? No. Were there "aha" moments? More later, than at the time. Was clarity received? Yes, but much more came long after the experience was over. Such decision making demands great patience and a strong commitment to the process: it can take time for the truth to come to light. Quakers are good at waiting and supporting one another in this invest-ment of time and pres-ence, doing so in the belief that a truth can and will come to light and, when it does, can be embraced with one's whole self. One lets the work of God pro-ceed and reveal itself. This "Quaker discernment" takes as long as is needed. It is exceedingly countercul-rural in our quick-fix, fast-food, I-want-it-now culture. If, as religious communities, church, and church min-istries, we could learn to discern in this way, I believe that both community life and ministry would be a good deal richer. Going Home As a high introvert when I first began attending the retreats, I was uncertain about it, but, having read A Hidden Wholeness the year before, I was curious enough Review for Religious to give it a whirl and see what would happen. After the first couple of retreats, I felt completely at home, and, although I never knew what the experience of any particular retreat would be, I soon learned to trust the Spirit, believing that whatever would happen would be grace--and I was never disappointed. It seemed that each retreat was its own "peak" experience that helped me go deeper and deeper into my soul while being sup-portive of others doing the same. Many retreats, even when powerful, are one-shot experiences, but this series of retreats, organized accord-ing to the seasons of the year, allowed for sacred remem-bering of what happened previously and delving into it once again from a slightly different slant, so that further truth could be discovered. On top of everything else, this was a wonderful ecumenical and interfaith setting that opened many wonderful doors. The most difficult part of each retreat was returning home to community and ministry. Although I would return deeply renewed, I saw that my recent experience of community would not be present back home. Every three months, as the next retreat drew near, I would look forward to it with great anticipation. My challenge now is to live the expe-rience and find ways to invite others into these circles of trust so that they too may have the joy and benefit of entering them that I have had. As I noted earlier, there are many different forms of community and many different definitions of commu-nity. Dietrich Bonhoeffer once said, "Community is not an ideal; it is people."14 1 believe that what the Quaker tradition and Parker Palmer offer is worth exploring and experiencing as a very practical way of forming and being community. "By this everyone will know that you are my disciples, if you have love for one another" (Jn 13:35). r179 68.2 2009 Scbimelpfening ¯ Being Heard, Being Healed Notes ' As quoted in Mark Nepo, The Exquisite Risk: Daring to Live An Authentic Life (New York: Three Rivers Press, 2005). z Center for Courage and Renewal, www.couragerenewal.org. 3 Parker Palmer, A Hidden Wholeness: TbeJourney toward an Undivided Life (San Francisco: Jossey Bass, 2004), pp. 22, 25.4 The word person is used intentionally; not individual. The distinction is critical. 5 Palmer, Hidden I~oleness, pp. 118-119. 6 Palmer, Hidden Wholeness, p. 54. 7 Palmer, Hidden Wholeness, pp. 59, 60. 8 Michael Waida, Expectant Listening: Finding God's Thread of Guidance (Wallingford, Pennsylvania: Pendle Hill ~ublicationsi 2007), p. 16. 9 Wajda, Expectant Listening, p. 22. ,0 Palmer, Hidden Wholeness, pp. 45-46. " Santa Sabina Center, San Rafael, California. 12 Palmer, Hidden Wholeness, p. 27. ~3 The focus person asks for Clearness Committee assistance regard-ing a question or issue that he or she is struggling with and seeking light about. ,4 Jean Vanier, From Brokenness to Community (Mahwah: Paulist Press, 1992), p. 35. 180] Personal Reflection and/or Group Discussion What has been your own occasion of experiencing the kind of "words of trust" that animate community life? Have you or has your community developed your own special ways of deepening the trust and faith-sharing integral to religious community living? How would you describe it and how often is it used? Review for Religious DORIS GOTTEMOELLER Religious Habits Reconsidered Years ago, when we were just beginning to wear secular dress, a sister friend remarked to me that she never noticed what anyone else was wearing. The remark struck me because I thought she was missing an important commu-nication from others. But, upon reflection later, it seemed likely that she meant that everyone deserves our respect, whether clad in rags or riches, in style or out--a conviction that I share. Also, I thought, she ,was probably indi-cating she is less sensate than I. As the years passed, however, with religious habits less and less in ,evidence, I have occa-sionally thought of investigating the topic more deeply. Comments such as these persist: "If you wore a habit, you'd get more vocations" and "Real sisters wear habits." They imply that our Doris Gottemoeller RSM last wrote .for us in 2005. Her address remains Catholic Healthcare Partners; 615 Elsinore Place; Cincinnati, Ohio 45202. 1181 68.2 2009 Gottemoeller * Religious Habits Reconsidered transition in dress is symbolic of an abandonment of val-ues or identity. It is hard at times not to feel defensive. No doubt there is scholarly literature available about the significance of dress through the ages. Dress as an indicator of social class and status, the change from toga and tunic to trousers and dresses, the influence of climate and occupation, and the development of new fabrics and methods of production--all of this has prob-ably been studied. I have not consulted any of it. First, I want simply to recall and describe this period of change. Then I will reflect on the significance of a religious habit for women and of the many decisions to forgo it. I will close with some questions for reflection and dialogue. Some readers may assume that there is noth-ing to be learned from the decisions made so long ago, but I think that some reflection can bear fruit for our present and future. What a Habit Is Not A religious habit is not a costume, a dress that tempo-rarily provides a new identity, either for dramatic effect or for fun. Costumes are worn in stage productions and at Halloween parties. A disguise is another form of temporary identity, one intended to deceive people. A vestment is worn to temporarily designate that one is performing a sacred function. Nor is a religious habit a uniform. Commentators ask, "Vv'hy don't you wear a uniform like airline atten-dants, nurses, and police personnel?" These uniforms signify professional qualification and a certain authority. In given situations their wearers are entided to respect because of their official function. Note, though, that uniforms often admit of variations. The attendants on a plane may be wearing slacks, shorts, or skirts, with or Review for Religious without coordinating jackets or sweaters. They are all in uniform, but they choose different forms of it. Nursing uniforms, too, admit of variation, even within the same department or on the same floor of a hospital. In contrast to any of these options, the religious habit was a permanent and unchanging garb. The cloth-ing ceremony at the beginning of novitiate signified a new identity, which one intended eventually to make lifelong. As we dressed each morning, we said prayers specific to each item of clothing. For the habit itself we prayed, "Clothe my soul, 0 Lord, with the nuptial - - robe of charity that I may carry it pure and undefiled before Thy judgment seat," The prayer for donning the cincture was "0 Lord Jesus Christ, who became obedi-ent unto death, even the death of the cross, grant me the true spirit of religious obedience." In my experience there were no optional choices around color or design or style, very litde adaptation to climate or occupation. Permission to wear a white habit in nursing care and in the tropics is the only possibility I can recall. The clothing ceremony at the beginning of novitiate sig nified a new identity. The Mandate to Change Before the mandate of Vatican Council II to update, our habit was the only dress we wore. In my experi-ence each sister had two habits, a heavy pleated wool serge version for Sundays and feast days and an every-day version in a lighter fabric. Neither was really wash-able. We wore a knee-length black veil, inner and wide outer sleeves, a leather cincture to which was attached a 183 68.2 2009 Gottemoeller ¯ Religious Habits Reconsidered 841 long rosary, and a starched white cotton coif and guimpe which we changed on Sunday and at midweek. Heavy black stockings and black oxfords completed the ensem-ble. Going out in winter required a shawl or a long black cloak with a heavy black veil pinned over the house veil. This habit was worn 365 days of the year, from rising in the morning to retiring at day's end, in the convent, the classroom, or the hospital, at work or recreation, at home or abroad. The habit was everywhere recognizable and, when clean and pressed, somewhat graceful and attractive. It was also economical: the daily habit lasted several years and the Sunday habit for many years. Thus it was a witness to poverty. The design had remained essentially the same for over 130 years. But, despite its familiarity and attractiveness, the habit was unsanitary, unsafe, and ill-suited to the climate in many places. It was also impractical for many occupations such as housework or recreational sports. Furthermore, all of the parts had to be sewn by hand. Keeping perspi-ration from the starched linens which encircled the face in hot weather was another challenge. Considerations such as these prompted the conciliar directive: "Habits should be simple and modest, at once poor and becoming. They should meet the requirements of health and be suited to the circumstances of time and place as well as to the services required by those who wear them. Habits of men and women which do not correspond to those norms are to be changed" (Perfectae caritatis § 17). This directive prompted the first genera-tion of modified or updated habits. Chapters reviewed designs, and each congregation chose one which seemed to embody the desired improvements. For the Sisters of.Mercy of the Union, this transition occurred in the summer of 1968. The new habit was mid-calf in length Review for Religious and could be purchased from a manufacturer's catalogue in an array of sizes. A veil which came just below the shoulders was attached to a white cap which left some hair exposed in front. The habit was washable, and nothing was starched. From Modified Habit to Secular Dress Why didn't this updated habit, which responded to the conciliar mandate, last? Here the story becomes more complex. As the decades passed, most congrega-tions loosened or eliminated their requirements that everyone wear a habit, even for professional or formal occasions, I would suggest that the following are some of the f~ctors that led to this evolution. First, the change of dress coincided with other changes that brought us into new settings and new cir-cumstances. Permission to travel without a companion and to drive an auto-mobile were two sig-nificant changes. No longer~did we have to depend on employ-ees or volunteer lay-persons to chauffeur us to professional meetings, doctors' appointments, the library or grocery, or a museum, movie, or sporting event. Freedom from the need for a sister companion encouraged individual choices about where to go or what to do with one's discretionary time. Some outings were with only lay friends or relatives. Individuals did not necessarily want to stand out in such settings. The introduction of personal budgets was another change Why .didn't this updated habit, which re.sponded to the conciliar mandate, last? 68.2 2009 Gottemoeller ¯ Religious Habits Reconsidered that facilitated variation in dress, as individuals could choose where they wished to shop and what they wished to buy. Another limit to the success of updated habits was the matter of style. As long as we were in 18th- or 19th-century garb, there was no relationship to any contem-porary style. But an adaptation to "circumstances of time and place" suggests at least some relationship to what other people are wearing. Hemlines are a case in point. Should they be adjusted upward and downward with changing styles? What about the size and proportions of the individual sister? The traditional habit swathed her in so many yards of fabric that her figure was effectively concealed, but the modified habit was more flattering to some than to others. Does everyone have to wear the same color? Do you wear the same thing for scrubbing the kitchen floor, lecturing before a class, attending a board meeting, and playing tennis on Saturday after-noon? Considerations such as these meant that individ-uals almost immediately began modifying the modified habit and also acquiring supplementary wardrobes for occasions when a habit was deemed inappropriate. The question of a veil comes in for special consid-eration. Questions of comfort, ideology, and style inter-mingled. In the old habit, when no hair was visible, we usually cut it very short for comfort. As soon as some hair was visible, it had to be styled. And not every style looked good peeping out from a veil. Keeping a veil anchored on one's head was sometimes a challenge. More significandy, the veil signified for some a femi-nine subservience to men. (Around that time, women gave up wearing hats and veils in church, and nurses stopped wearing caps with their uniforms.) Some argued that the veil was intended to symbolize virginity. Well, Review for Religious if it did, then shouldn't male religious who take a vow of celibacy also wear them? As we began to experiment with lay dress, some continued to wear the veil for a time, leading to some unfortunate combinations of flowered dresses topped off with veils. (Interestingly, the appearance of Islamic women clad in burqas and veils in Western cities was still too rare to invite a com-parison.) Another circumstance that promoted individual choice of dress was the movement toward individual-ism overall in Western culture. This is a phenomenon that would require books to chronicle and critique both its lights and shadows, but the point here is khat we were not immune from its influence. Religious life is essentially a communitarian commitment, but in many ways--not only choice of dress--it has embraced, or at least permitted, a wider expression of personal choice. While we were experimenting with dress, we were also exploring new ministries, new living arrangements, and new prayer styles. Much of this was a healthy reaction to practices which had encouraged immaturity, but some of it has diminished our corporate identity and witness. Nevertheless, choosing how to present oneself on a particular occasion or in a particular setting can be a revelation of one's personal judgment and self-iden-tification. Looking Back on the Changes in Dress The first thing that can be said is that the changes described here proceeded without a lot of self-reflection. We lacked the critical distance necessary to analyze the consequences of our choices or their interaction with other choices we were making. At times we hesitated to raise the issue in community for fear of seeming

Robert Wade on Zombie Ideas, Being inside the World
Bank, and the Death of Ethics in Economics after the Marginal Revolution







The global
economy is at the core of some of the main issues in contemporary International
Relations. But how do we understand the global economy and what impact does
that have on how we deal with the power politics around it? A fault line seems
to have emerged between those who take economic theory seriously and those who
denounce it for being part of the problem. Informed by his training as an
anthropologist, Robert H. Wade—professor at the LSE—takes a different tack: he
bases his engagement with the way in which Adam Smith has been appropriated to
advocate for a dominant view of 'free markets' on real-world economics and in-depth
accounts of insiders. In this Talk,
Wade—among others—discusses experimentation in international economic
regimes, why the International Financial Institutions don't fight economic
crises, and the powers and perils of being inside the World Bank.




Print version of this Talk (pdf)




What is,
according to you, the biggest challenge / principal debate in current
International Relations? What is your position or answer to this challenge / in
this debate?



If we'd reframe
your question as being more broadly about global studies, I think that one of
the really fundamental questions is how and why it is that the precepts of neoliberalism
have penetrated into every nook and cranny of Western societies, and have
penetrated to a very large extent many non-Western countries.



This has
happened especially, but not only, through the agency of the IMF and the World
bank, which have imbued these neoliberal principles; through the mechanism of
graduate education: children of the elites in developing countries go out to
American, British, other Western universities, and they learn that this is
'true' economics, or 'true' IPE, or 'true' Political Science, and then they
come back and implement these same principles and make them a reality back
home. But across the globe, this even holds for the Nordic countries. In
Iceland and other Nordic countries, from the 1980s, networks of people sharing
a belief in neo-liberal precepts, began to form and sort of place each other in
key positions within the state, and in politics, and built a momentum in this
direction. These precepts have become understood as just natural, as in
Margaret Thatcher's 'there is no alternative'.



I live in the
UK, and the great bulk of the British public really does believe that the
government is just like a household writ large, and the same rules of budgeting
that apply to the household should apply to the state. That when times are
tough the household has to tighten its belt, cut back on spending, and it is
only fair that the government does the same, and if the government does not, if
the government runs a deficit in hard times, then the government is being
irresponsible. And this is a completely mistaken and pre-Keynesian idea, but it
is a 'zombie idea'—that is, however much arguments and evidence may be mounted
against it, it just keeps coming up and up and up, and governments come to
power riding on this zombie idea and a flotilla of related ideas.



The persistence
of this zombie idea is all the more amazing as we just had a global financial
crisis in 2007/8, which would prompt a rethinking of these ideas. But these
neoliberal precepts have been, if anything, more strongly reinforced. In
previous hard times—and obviously the 1930s depression is the exemplary
case—there has been a stronger move towards, what you could call, social
democratic precepts. But not this time! Indeed, even after the crisis, the
whole of the European Union with 500 million people is even more thoroughly structured
on the basis of these ideas. I am thinking of what is popularly known as the Fiscal Compact signed by the EU Member States in 2012, which commits all governments
to balance budgets all the time—that is, first, the structural deficit may not
rise above 0.5 percent of GDP. Second, the public debt may not rise above 60
percent of GDP. Third, automatic financial sanctions are levied on governments
that exceed these two thresholds. Fourth, the whole procedure is supervised by
the European Commission, and this is presented as in the name of sound
budgeting. This package is presented as justified by the proposition that
government is a household writ large. The most elementary principles of
Keynesian macroeconomics show why this is not simply mistaken, but a disaster,
and will keep generating recessionary pressures. It is sold as a kind of excuse
for avoiding to put in place the essential conditions for the monetary union,
namely, a common budget and a sizable transfer mechanism to the regions just as
exists in the United States. But they do not want to do that, but still they
call this agreement 'cooperation', which is all about not cooperation, but
about writing these dictates around this zombie idea written into the very
basic architecture of the EU. Beyond EU politics, it materializes all the way
down to, I don't know, the function of the privatization of the Post Office, it
goes all the way down to the sort of capillaries of how universities are run,
and the incentive systems that have placed upon academics, and there is very
little pushback. The one reason, why I am almost completely delighted about
Jeremy Corbyn's election as the leader of the Labour party, is that this is one
small case of where there seems to be some concerted pushback against these
zombie ideas. The point being that the established Labour party basically
bought into this whole set of neo-liberal ideas. It combined maintaining the
overall structure of inequality in society with more emphasis on providing some
help to the poor, but they had to be hardworking poor.



Yet, one knows
that there can be dramatic changes in the prevailing zeitgeist of norms. One
knows that there can be big changes in the space of a few decades and the
question is can one imagine a scenario in which they might be a big change in
norms back to a more kind of social-democratic direction. So where will this
take place? Because of technological change in the labor market, there is a
real big crisis of employment with many middle-class jobs cut out and
polarization in the labor market. This might then induce a political movement
to have a much bigger change in income distribution than anybody with power is
now talking about. Talk of re-distribution these days is really almost entirely
around redistribution through the state, but the point I would make is that if
there is to be any significant reduction of inequality, especially inequality
at the top, there has to be more attention to changes in market-income
distribution.



Let me explain. The
share of profits in national income has been going up and the share of labor
income has been going down. So we should harness the shareholder structure of
the market to affect a more equal income distribution by enabling a much wider
section of the population to buy into the profit share. At the moment the
profit share goes to senior executives and equity holders, but equity holders
are highly concentrating at the top of the income and wealth distribution. If
equity earners could be spread much more equally, then a much wider section of the
population would get income, while they sleep so to speak. We could institute
something like trusts, whose members could be the employees of a company, the
customers, the neighbors of the company, and the trust would borrow on capital
markets and take out insurance against the repayment of the lending of loan and
then it would buy shares, it would use that borrowed money to buy shares in the
company, and the company would pay out dividends on the shares and then that
dividend income coming out of profits would be distributed to the members of
the trust. That would be a way of getting the rising share of profits in
national income distributed out to the population at large. I particularly like
this metaphor of "earning income while you sleep", since at the moment it is
only the rich people, who are earning income while they sleep. Somehow that facility
of earning income while you sleep has to be made much more widely and available—by
using the market against itself, so to speak.





How did you arrive at where
you currently are in your thinking about International Relations?



I suppose the starting point was really this; my
father was a New Zealand diplomat, so we moved quite often. By that time I was
twelve my parents were posted to Colombo, Ceylon as it was called then. After
having lived just in Western countries, I suddenly encountered at this very
formative age Colombo and Sri Lanka. I was just amazed by that experience; by
the color, the taste, the exoticness, but I was also very struck by how the
many boys at the same age as me, were walking around with no shoes. I particular
remember this boy carrying a baby on his shoulder, the baby looked half-dead
and covered in scabs, and I think it was then I got the idea of just how
unequal the world was. Then at university I studied economics, but I also
visited my parents in Kuala Lumpur, Malaysia and I got another sense of that
great disparity in wealth and living standards. At this time I had come across
Adam Smith and the wealth of nations question and that helped to encapsulate or
to crystalize my interests. So I wanted to go the Institute of Development
Studies in Sussex and  got enrolled for a
PhD in economics, but en route I spent several weeks in India and during that
time I began to dwell upon just how boring and how useless everything I studied
under the name of microeconomics. I kept thinking of these dreadfully dry
textbooks of marginal cost curves and marginal revenue curves and utility function
and difference curves etc., which I had forced myself to sit exams in. By this
time I had done a little bit of fieldwork, living on Pitcairn Island in the
middle of the Pacific.



When I got back to Sussex after fieldwork I announced
that I wished to not do a PhD in economics, but to do one in anthropology
thinking all the time, that this would actually be more use for understanding
why for example India, where I had been, was so very poor. So that's what I did:
a PhD in anthropology… In some ways I regard that as having been a mistake,
because the sort of mainstream of anthropology is very far away from the Adam
Smith questions. Having done the degree in anthropology, pretty soon I began to
change direction and pay much more attention to the state, to the state
bureaucracy. I went to India and I studied the Irrigation Department and other
related departments. I went to South Korea and I studied state irrigation
agencies and I went to Taiwan and I studied the state more broadly. So I was
kind of moving up from my Italian village, moving kind of up the scale in terms
of state agencies and then the state as a whole.



Then I went to work for the World Bank in the 1980s and
my main reason for doing that was not to do the research the World Bank wanted
me to do, but rather to study the World Bank from the inside as fieldwork. If
in some ways switching to anthropology was a mistake, in other ways it was not,
because I approached those kind of Wealth-of-Nations-questions in a way very
different from how economists approached them. For example when I went to
Taiwan and studied the trade regime, the first thing I did was to go and talk
to people who operated through the trade regime, whereas I noticed that the
published works by economists celebrating Taiwan's free trade regime was based
on what the rules said and what certain government officials told them was the
case. They had never actually talked to
people who traded through the trade regime. If they would have, they would
have learned about all the covert controls that went on such that there was
quite a distinction between the liberal face of the trade regime and the
reality of the trade regime. The reality was that the government was managing
trade in line with industrial policy, but the government absolutely did not
want the world to know that. So all this was kept hidden and I was really
regarded as rather unwelcome visitor—and in fact to this day my book Governing the Market (1990, read the
introduction here) is not well
received in Taiwan. It says the government of Taiwan did a good job of managing
the market, but they want the world to believe that Taiwan is a free trade
country. So that is the kind of intellectual trajectory that I have been on.



So I think that the value of the anthropology PhD was
that it really taught me, in practical terms, the meaning of the
anthropological maxim, which is 'soaking and poking'. To put it another way—I
love this—anthropologists are social scientists, who believe that the plural of
anecdote is evidence. And indeed I place a lot of weight on anecdotes, on
gossip, on the stories people tell, whereas economists would be much happier
reducing, let us say, South Korea's trade regime to one data point in a matrix,
and then compare that data point with, let us say, Malaysia's data point to see
how the trade regimes are correlated with growth, or something like that, and
that is really not my interest.





What would a student need to
become a specialist in IR or understand the world in a global way?



Despite what I've just said, I do think that a graduate
training in economics is very useful, provided one does not believe it. And that is really
difficult, because the socialization pressures are intense: if you do not say
the right things—which are neoliberal type things on the whole—then you will
likely not get a high grade. But I have noticed that economists tend to know
how to think, how to make arguments,
they tend to understand the idea of causality, and that may seem an astonishing
thing to say on my part, because it implies that students coming from other
disciplines are often weak in understanding the very basic ideas of causality,
but that is my experience. I had many students coming from, who knows, IR or
Political Science or Sociology or Anthropology, who clearly do not have much
idea of causality; they can describe things, but they find thinking in terms of
cause and effect, in terms of independent and dependent variables, in terms of
left and right side, they just find it difficult. So I do think that there is a
lot to be said for studying economics, and mastering the maths, provided that
the critical facility is not lost. That is point number one.



Point number two is that I think that there is a huge
premium on doing fieldwork, and the field work maybe in developing countries,
but when I say field work, I don't just mean going out to villages, going out
to see poor people 'over there'. I am talking of fieldwork inside bureaucracies:
to try and understand the culture, the incentive systems that people are
working under—fieldwork at home so to speak, in the countries one comes from. From
the students' point of view, it is clearly much easier to sit in the LSE
library to do the research. So in my marking I give quite a premium to a
student actually doing fieldwork, going out and interviewing, and having the
experience of writing up and interpreting the interviews and somehow fitting it
back into a larger argument—but really few students actually do that, and I
think that that is a real, real big mistake. Mind you, the same risk holds for fieldwork in economics as it does for
studying economics: I encourage students to work for (do fieldwork in,
experience) the World Bank; and several have—but to the best of my knowledge
almost none of them has kept their critical perspective. They really come to
buy into it.





The relations between states are settled
either through diplomacy or warfare. Why would we have to focus on economics to
understand IR?



Because economics—such as
for example balances of payment, surpluses and deficits—set the constraints and
incentives on countries in terms of their relationships with each other. A great
deal of diplomacy is driven by economic pressures: diplomacy to get other
countries to for example open their markets, or to cut deals with countries—'if
you do this, we will do that'—deals that may relate to areas that are rather
different, for instance if you buy more of these of our exports, we will help
you fight such and such country, because the manufactures are in my
constituency.



So, in a way, the way you
framed the question is part of the reason why I react against the discipline of
IR: because it tends to treat diplomacy, war, and so on, as somehow rather
separate from economic pressures, and I see these economic pressures as very
powerful drivers of both of the other two things. As another example, one of
the drivers of the Syrian conflict was that there was an acute drought (like
Weizman observed in Theory Talk #69, red), which meant that many people
were rendered destitute; rural areas flooded into the cities, and the Assad
regime just was—understandably—unable to cope; and large numbers of young men,
concentrated in cities, rootless and with no jobs, just were recruiting fodder for
the Wahhabi sect. I have always thought of economics—not so much as in the
making choices in conditions of scarcity, that is sort of Lionel Robin's definition—in the sense of Alfred Marshal, about how people make a
living, as a very fundamental driver of a lot of what happens in International
Relations.





Pikkety recently published Capital in the
21st Century, causing quite the stir. But why would inequality
between people matter for IR?



Let me comment by invoking
a very contemporary exhibit—the migration crisis in Europe now. Maybe a decade
ago I looked at the figures and if you took the
average income of the EU-15 prior to latest extensions and then expressed the
average income of countries outside of the EU—including sub-Sahara Africa—as a
percentage, then there was a really dramatic falling away of income levels
relative to the EU, in countries all around the EU and whether you took market
exchange rates or purchasing power parity. If you went round to sub-Sahara
Africa and took the average, it was more like two percent in market exchange rates
and seven percent in purchasing power parity; and the 'problem' is that there
is certainly here a rather thin slither of sea between Africa and the promised
land of Europe and to the east there are these great open planes, where armies
can go up and down to the speed of light, so to speak, but people can also move
pretty quickly across these planes.



So all one has to do—and this
might just be only a bit of an exaggeration—if one is on the poor end of this
poverty pyramid is hop across the border and you have a chance at least of
getting a very appreciable increase in living conditions and income, with which
you can then get savings to remit back to home. So the migrations pressures are
just huge. So that is one reason for linking inequality to issues in International
Relations—really fundamental issues, and very very difficult to dissolve.





You've done anthropological fieldwork inside
the World Bank—an institution drawing a lot of criticism from its detractors in
IR. Can you shed some kind of light about what kind of 'animal' the World Bank
is?



First of all, let me say
that at the micro-level—the level of the people you know and the people I know
inside the World Bank—I agree that there are people doing a lot of good work.
But if you look at the organization more generally—the World Bank and also the
IMF—they are clearly instruments mainly of US foreign policy—and any number of
US senators, members of the House, have basically said that. When they are
defending the International Financial Institutions (they often criticize them),
they do so by saying they are important for US foreign policy. And you have to
look at the governance structures to see how it is that the US in particular—but
Western states more generally—have from the beginning, through the very Articles
of Agreement, created a structure which locks in their power, and has made it
very difficult for other countries (including Japan) to significantly increase their
shareholdings. The US has kept the presidency of the Bank and the much less
recognized Number Two position of the IMF, and has used these positions to have
a very strong influence.



Just to illustrate what the
Bank and the Fund do: at the time of the East-Asian crisis—specifically the
Korean crisis in 1997-1998—the IMF mission was in Seoul. The negotiations were
in a hotel there. David Lipton from the US Treasury (and a former student of
Larry Summers who was by then Deputy Secretary) was just down the corridor of
where the negotiations took place, and every so often the IMF people would walk
out of the negotiations and consult with David Lipton, then come back in and—as
Paul Blustein reports in his book called The Chastening—often said
something rather different from what they had been saying before they consulted
with David Lipton.



Just to take another
example, the US being able to appoint the president of the Bank—to appoint a
person known personally to the Treasury Secretary or to the Secretary of the
State, or both—is really of great value: when there is a 'trustful relationship'—or
a relationship of dependency, the president being dependent on those who
appointed him in the Administration—it is possible for those people in the Administration,
or people close to them, to just ring up the president of the Bank, and talk in
a very informal, confidential, trustful way about what is happening in Latin
America, or what is happening in the Middle East, and what the US thinks the
Bank should or should not be doing in those places. Larry Summers appointed a
protégé of his to one of the regional development banks, and this person—who is
very senior in the bank—told me that Larry would frequently ring him, while he
is being driven home in the evening from the Treasury, just to have a chat
about how things were going in her region, and to pass on suggestions about
what the Bank should be doing there, and to get intelligence from her about
what was happening in the region, and so on. The point is that, making these
personal connections is of immense value, but at the same time, the US
Congress, in particular, is very much against having a big Bank against allowing
a capital increase for the World Bank—so that the bank could, as it should be
doing, increase its lending for infrastructure investment ten times. It is just
a complete scandal how little the Bank has been lending for the past 20 years
or more for infrastructure, for roads and power stations and so on. The US does
not want the Bank providing socialistic competition with the private sector: it
says these things are for the private sector to do, and the Bank has to take
care of poverty, because the private sector is not interested in poverty.



So the US wants to keep the
presidency of the Bank, it wants to keep, secondly, its unique veto right on
the big decisions, such as decisions on whether to increase the capital base—but
provided those two things are met it does not care that much about the Bank. In
the case of the Fund, the US is also very powerful, but of course the Europeans
have a bit more relative power. Right now I think the world is in an even more dangerous
sort if financial condition than might appear, because the IMF is acutely short
of secure or guaranteed lending resources, so if there is to be another round
of crisis—as I think is entirely likely within the next five years—the Fund
depends upon borrowing short-term from member countries, like on six months
terms, but member countries can say 'no', and that means that the Fund's
ability to fight crises is quite constrained. The Fund should implement what
was agreed in 2010 by all the member countries represented on the board of the
IMF: to roughly double the quote of the guaranteed lending resources, that is,
resources the countries actually hand over to the Fund, over which they
actually give up country control. All the relevant capitals ratified it with
one exception—the US—because Congress refused because the individual barons,
who are not under that much party discipline, each said to the Treasury: 'look,
the question of the IMF is of zero significance to my electorate, so if you
want my vote on the IMF, you have to give me things that I want like projects
in my constituency and so on'. The Treasury added up the demands of the people,
whose vote had to be won, and it considered those demands were just way, way,
way over the top. As long as a Democrat is in the presidency, while the House
is controlled by Republicans the world is sort of held hostage to this. Beyond
this example, this actually entails a structural problem: the US blocking or
producing a gridlock in international organizations, because the Congress is
hostile to international organizations, because Congress sees it to imply a
loss of US sovereignty. The only way to end this gridlock is to end the US veto
in the Fund and the Bank, but the problem is that the US can veto any measures.



One response of the big
developing countries is to create bypass organizations—such as the Asian
Infrastructure Investment Banks, such as the new Development Bank, such as the
Contingent Reserve arrangement the BRICs have established, and then a growing
number of sort of regional development banks. And I think that that is a good
thing, but it does raise questions about coordination, about who is looking
after, if you will, the global interests, global issues such as climate change.
In short, we need a genuine World Bank, rather than the American-Bank-in-the-World
we have today.



You engage thoroughly with economics and
economic theory. Now there seem to be two kinds of critical approaches to
economics in IPE: one criticizes its rationality as flawed, and another buys
into its rationality but attempts to point out where actual policy gets it
wrong. Where do you stand in this?



If you take the example of
how the EU attempted to impose fiscal rules on Greece, you see a notion of
rationality which draws upon these very primitive notions that I referred to
right at the beginning, where the government is just a household writ large,
and the same set of rules that apply to the budgeting of the household must
apply to the government as well. Here, the assumption is that any macroeconomic
proposition must have microeconomic foundations, that it must be derivable from
propositions about microeconomic agents acting in this sort of self-maximizing
way, and if you cannot derive macroeconomic propositions from those micro
foundations, then there is something unreliable, un-rigorous about your macroeconomics.
So what are then the sources of these micro-economic assumptions?



This leads us to one
fundamental and almost completely unaddressed weaknesses of economics can be
traced back to the Marginal Revolution in the late 19th
century. From that moment onwards, there has been an attempt to model economics
on physics, and that was very explicit on the part of people like Pareto and
Walras, and Jevons, early Marginalist thinkers. They even drew up tables with
terms of physics, like velocity, on one side, and then corresponding terms in
economics on the other. That had a huge benefit in terms of the 'science' of
economics, because it cut economics loose from Adam Smith's and other classical
economists' preoccupations with issues of morality and ethics. Adam Smith
thought his most important book was not the Wealth of Nations but his Theory of Moral Sentiments, on which he was working,
revising yet again, when he died. For Smith, economics and morals were never
separate worlds, but intimately related. So for him, the Theory of Moral
Sentiments and the Wealth of Nations were just twins. The point
about the marginalist revolution, and the embrace of physics as the model, was
that it cut economics free of all that sort of subjective stuff about values. So
economics after the marginalist revolution set off with the assumption that not
production, but the movement of individuals in markets engaged in trading with
each other became the center of gravity of economics. Making the study of exchange
rather than the study of production central was analogous to, say, Boyle's Law
in physics. Boyle's Law in physics explained the
movement of molecules in gasses, as a function of the pressure applied to the
gas. So why did they make that analogy?



The point of likening of
individuals in microeconomic actions with molecules in gasses was the
following. Everybody knows that we do not apply any consideration of
ethics or moral sentiments to the movement of the molecules in gas, so neither should
we apply any notions of ethics or moral sentiments to the movements of
individuals in market exchanges. And that was the way that all considerations
of ethics, of morality were just removed from economics. I for instance asked the
question to well-known American growth theorist, as we were walking down the
street in Providence at Brown University: 'is it moral for people to freeride?'
And he said, 'yes of course, provided they do not break the law'. So ethics and
questions of morality have been almost completely expunged from economics in a
way that would horrify classical economists including Smith; and a particular idea
of rationality has been an important part of cleansing economics from those
moral considerations. George DeMartino, editor of the Oxford Handbook of
Professional Economics Ethics which just appeared has a wonderful phrase to
capture this—'econogenic harm': the harm built into the way that economics,
professional economists work.





Haven't specific fields, like development
economics—a field you engage with yourself—advanced to overcome these
weaknesses in economic theory?



Let me root my answer again
in observations about the linkages between theory and practice, for it is in
practice that economic theory really does its work and its politics becomes
visible. It always amazes me we have had a development industry in place for
roughly the past 70 years with vast numbers of people, organizations, money all
orchestrated underneath this umbrella of development; yet if you go back and
read what the early writers about development and economic growth said—I am
thinking of people like Paul Rosenstein-Rodan, Myrdal, Hirschman, Prebisch, but also Moses Abramovitz. If you go back and look
at what they were saying, it seems to me that we have not advanced all that
much. Sure, we have advanced a lot in terms of econometric techniques, but in
terms of substance we have not. One conclusion I draw from that is that it is
really important that international regimes—for example, World Bank and IMF
loan conditions, but also WTO regimes—give room for experimentation, because it
is really not the case that 'there is no alternative'. This Washington
Consensus agenda has clearly not been effective in accelerating production,
upgrading it, and production diversification, or export upgrading, or export
diversification. So, there should be written into the regimes a lot of room for
experimentation. But this isn't there because of the political origin of these
regimes; because of what western countries want for the rest world, namely, to
open the rest of the world to their markets.



In the 80s there were a lot
of experts in industrial development in the World Bank and they did good work,
promoting industrial growth and investment in productive infrastructure. But
then Anne Krueger came in as chief economist, and brought in a whole lot of
people with her—who, like here, were arch-neoliberals. The industrial growth
people were invited to find employment elsewhere, or to rebrand themselves as
experts in who knows what, environmental assessment, primary education, or good
governance. There was no room for them. This also fitted well with some bad
experiences the Bank had had with investing in infrastructure. It had gotten
into a lot of trouble with large-scale infrastructural interventions such as
roads and dams and the like from, especially, US NGOs mobilizing Congress—which
then put pressure on the Treasury and so on. My lament throughout this whole
conversation has been that we seem to have become just locked into this
direction that was set in the 1980s, and it is very difficult to see what kind
of economic catastrophe would be necessary to give a sufficient shock to
reroute the global system of economic governance.



So after the 1980s, the
Bank sort of backed off and began saying that development, economic
development, was about poverty reduction—the slogan of the Bank became, 'our
dream is a world free of poverty'. You can understand that shift partly in
terms of pulling out of the concern with production to get into safe territory,
but also because poverty reduction seemed to sort of take care of inequality,
because you reduced inequality to poverty—to the poor 'over there', and we can
feel good about helping them; but we do not want talk about inequality, which
involves us, because then there is the question of justice of our income.



But then the most recent
turn is that we're seeing a renewed push for infrastructure in the World Bank
and western development agencies. I think that you can link this recent
infrastructure push to uncertainty about the sources of economic growth. In the
West there is a real question about sustaining economic growth without housing
bubbles and stock market bubbles—in other words, without endogenously building
financial instability. There may well be a similar sort of issue in terms of
the growth of developing countries.





Last question. Adam Smith seems to be
constantly present in your work as a critical interlocutor. How come?



I kind of engage in a
critical debate with Adam Smith, but especially with people today, who believe
his ideas. I often start to frame arguments in terms of his famous 40 word
summary of the causes of the relative wealth of nations, which he actually
wrote in 1755, which is to say long before the first edition of the Wealth
of Nations. I will just tell you what these 40 words say, and then I will
tell you the significance of them. He said:



'Little else is
requisite to carry a state to the highest degree
of opulence from the lowest
barbarism than peace, easy taxes, and tolerable
administration of justice; all the rest being
brought about by the natural course of things.'



So I am struck by how today
many economists say or imply that this is essentially right; you need some
qualifications of course, but essentially that is the nub of it. You might have
to translate peace, easy taxes, tolerable administration of justice into more
modern terms, but that is the essence of it. For example, Gregory
Mankiw—Professor of economics at Harvard, former chair of the National Council
of Economic Advisers during the Bush administration, and author of a very
popular textbook in economics—said in the Wall Street Journal in 2006: Adam Smith was right to
say that – and then he gave the 40 word quote. The renowned economists Timothy
Besley and Torsten Persson wrote Pillars of Prosperity, which also
begins with Smith's 40 words, and they even see the book as a kind of
elaboration, but in that same kind of spirit, of Smith's basic idea. So my
point is that these ideas are still current; they are still the sort of front
of a lot of neoliberal thinking. I am just astonished these ideas all these
centuries later remain so powerful. I have had at the back of my mind the idea
of organizing an international competition to provide a contemporary 40 word
statement, which is sort of equivalent to Smith's, which would obviously have
to be of a more global character, encompassing the globalized world economy.







Robert Hunter Wade worked at the Institute of
Development Studies, Sussex, 1972-95, World Bank, 1984-88, Princeton Woodrow
Wilson School 1989/90, MIT Sloan School 1992, Brown University 1996-2000.
Fellow of Institute for Advanced Study, Princeton 1992/93, Russell Sage
Foundation 1997/98, Institute for Advanced Study, Berlin 2000/01. Fieldwork in
Pitcairn Is., Italy, India, Korea, Taiwan. Research on World Bank
1995-continuing. Author of Irrigation and Politics in South Korea (1982), Village
Republics: The Economic Conditions of Collective Action in India (1988,
1994), Governing the Market: Economic Theory and the Role of Government
in East Asia's Industrialization (1990, 2003). Latter won American
Political Science Association's award of Best Book in Political Economy, 1992.



Related links





Faculty profile at LSE
Read Wade's The Piketty
phenomenon and the future of inequality (2014, real-world economics review)
here (pdf) 
Read Wade's Capitalism
and Democracy at Cross-Purposes (2013, Challenge) here (pdf) 
Read Wade's Rethinking
Industrial Policy for Low Income Countries (2007 ADB Conference paper) here
(pdf) 
Read Wade's Bringing the
State Back In (2005, IPG) here (pdf) 
Read Wade's Is
Globalization Reducing Poverty and Inequality? (2004, World Development)
here (pdf) 
Read Wade's Creating
Capitalisms (Introduction to 2003 book 'Governing the Market') here (pdf) 


Print version of this Talk (pdf)

Death Instinct In Mary Shelley's Frankenstein Panca Wisetioko English Literature Faculty of Language and Arts State University of Surabaya y.panca.wise@gmail.com Drs. Much. Khoiri, M.Si. English Department Faculty of Language and Arts State University of Surabaya much_choiri@yahoo.com Abstrak Naluri dapat digambarkan sebagai kekuatan manusia dan dianggap ada di balik ketegangan yang disebabkan oleh kebutuhan dari id. Id dapat berkembang menjadi kekuatan destruktif yang disebut sebagai insting kematian dan ekspresi insting kematian disebut sebagai agresi. Dalam Mary Shelley Frankenstein, dua karakter utama menggambarkan insting kematian yang mempengaruhi pikiran dan tindakan yang bertujuan untuk menghancurkan atau membunuh siapa pun. Studi ini berfokus pada dua masalah , ( 1 ) bagaimana insting kematian digambarkan dalam Mary Shelley Frankenstein? dan ( 2 ) Mengapa si monster dan Dr Frankenstein menggambarkan agresi sebagai komponen dari insting kematian dalam hidup mereka di Mary Shelley Frankenstein? Data tesis diambil dari novel sebagai sumber utama dan membaca secara intensif adalah langkah berikutnya dalam analisis. Konsep yang akan digunakan meliputi konsep naluri dan insting kematian oleh Freud dan Susan , dan juga istilah agresi oleh Subaidah. Untuk menjawab masalah pertama, penelitian ini menggunakan istilah Freud tentang insting kematian dan didukung oleh konsep dari Susan tentang insting. Masalah kedua dijawab dengan menggunakan konsep dari Subaidah tentang agresi. Yang terakhir, analisis mengungkapkan bahwa insting kematian digambarkan oleh monster melalui tindakannya ketika membunuh putra Dr Frankenstein, teman, dan anggota keluarga yang lain. Selain itu, Dr Frankenstein juga menggambarkan insting kematian melalui intensi untuk menghancurkan si monster. Keduanya mendapatkan kesenangan dan kepuasan dari tindakan mereka. Dr Frankenstein dan monster tersebut menggambarkan insting kematian karena rasa marah dan frustrasi antara satu sama lain. Kata kunci : insting kematian, sadar, id, agresi. Abstract Instincts can be described as the forces of human and assume to exist behind the tensions which are caused by the needs of the id. The id can develop into destructive force which is called as death instinct and the expression of death instinct called as the aggression. In Mary Shelley's Frankenstein, the two main characters depict the death instinct that influence their minds and actions which purpose to destroy or kill anyone. The study focuses on two problems, (1) how is death instinct depicted in Mary Shelley's Frankenstein? and (2) Why do the monster and Dr. Frankenstein represent the aggression as the component of death instinct in their life in Mary Shelley's Frankenstein? The data of thesis are taken from the novel as the main source and intensive reading is the next step of analysis. The concept that will be used includes the concepts of instinct and death instinct by Freud and Susan, and the terms of aggression by Subaidah. To answer the first problem, this study uses Freud's terms about death instinct and supported by Susan's terms about the concepts of instinct. The second problem is answered by using Subaidah's terms about the aggression. Last of all, the analysis reveals that death instinct depicted by the monster through his action in killing Dr. Frankenstein's son, friends, and his other family members. Besides, Dr. Frankenstein also represents death instinct through his intension to destroy the monster. Both of them get pleasure and satisfaction from their actions. Dr. Frankenstein and the monster represent death instinct because the feeling of anger and frustration each other. Keywords: death instinct, unconscious, id, aggression. INTRODUCTION Horror literature is focusing ondeath, theafterlife,evil, thedemonicand the principle of the thing embodied in the person. In stories, there are many gothic creatures, like witches,vam-pires,demonic, werewolves,and ghost. This genre has ancient origins which were reformulated in the 18th century asGothic horror, with publication of theCastle of Otranto(1764) byHorace Walpole. After that century, the Gothic tradition blossomed into the genre modern readers call horror literature in the 19th century. In this era, some great works and characters of horror have been adapted by some films and cinema. It shows to the world that some horror writers have given contributions. Some literary works concern with horror in genre are Mary Shelley'sFrankenstein(1818),Edgar Allan Poe's short stories, the works ofSheridan Le Fanu,Robert Louis Stevenson'sStrange Case of Dr. Jekyll and Mr. Hyde(1886),Oscar Wilde'sThe Picture of Dorian Gray(1890), andBram Stoker'sDracula(1897). One of the most famous horror novels is Frankenstein which was written by Mary Shelley in 19th century. In that era, the novel was also being a very important work in literature contributions that had made by women acceptable. Although Mary Shelley wrote many novels, none of her another works was popular like Frankenstein, which still gains its popularity until today. (www.famousauthors.org/mary-shelley) A study of the scientific aspects of the novel is so popular and timely that the present author and others have presented or published papers on this theme (Ginn, 2003; Ketterer, 1997). The National Library of Medicine has developed a traveling exhibit examining Frankenstein's science, and a conference dedicated to this theme (Frankenstein's Science: Theories of Human Nature in the 18thand 19thCenturies) was held in Canberra, in 2003. (nlm.nih.gov/hmd/frankenstein/frankhome.html) The author of Frankenstein, Mary Shelley, is often known asMary Wollstonecraft Shelley. She was one of the famous horror writers in the world. Mary was a British woman novelist, short story writer, dramatist, essayist, biographer, travel writer, and editor of the works of her husband, Percy Bysshe Shelley who was a Romantic poet and a philosopher. And she was the daughter of the political philosopherWilliam Godwinand Mary Wollstonecraft who was famous as the writer, philosopher, and feminist. She wrote many horror novels including Lodore (1835), Faulkner (1937), Mathilde (1959), Valperga or the Life and Adventures of Castruccia, Prince of Lucca (1823), The Last Man (1826), and The Fortunes of Perkin Warbeck (1830). She also wrote a number of short stories, travelogues and other works, but Frankenstein has been the unforgettable works of her. Mary Shelley herself is best remembered by literature world as the author of Frankenstein. The story of this novel tells about an ambitious inventor named Dr. Frankenstein who forces to create a human from various body parts taken from some corpses in graves. He believes that he can create a perfect human which is stronger and smarter than any ordinary human being. He finally finishes his project in making that creature. But, the result does not alike what he expects before. The creature looks like a monster rather than a human. It makes Dr. Frankenstein rejecting and dumping him. The monster cannot accept how the doctor treats him because the doctor himself is as the creator and the father of the monster who should love him and treat him well like God who creates and loves human beings. The doctor always mocks the monster about his physical appearance condition which is very ugly, even looks like a devil. The monster is very angry with the doctor. He hates the doctor a lot and he wants to kill the doctor as a revenge. Not only the doctor, but the monster also hates human being because people treats him as bad as the doctor even though the monster has given aid to humans. The other thing that makes him hate human is because there is no one wants to be his friends. Everyone who meets him always run, hit and shout that he is a monster. He feels depressed and desperate about his life and his condition. He always asks to himself why he cannot be an acceptable person in his real life. After he got many bad things, he says that he will kill all human being, especially a man who created him and all persons that he loves. One by one, everyone who loved by Dr. Frankenstein were killed by the monster. The doctor himself also promises to kill his creature because of those accidents. Both of them have death instinct to kill each other. In the end of the story, Dr. Frankenstein dies in the way when he looks for the monster. The monster feels very satisfied with his death, after that he falls down to the sea, and no one never see him again. Death instinct which is depicted in Frankenstein and it based on the concepts of Sigmund Freud. According to Orbach (2007), his conceptualization of the death instinct behaviors reflecting self-destructive tendencies, guilt feelings, suicide, melancholia, masochism and sadism are furnished with a motivational force of their own, as well as a specific mechanism of action, that is the repetition compulsion. The death instinct drives man to the ultimate state of quiescence – death through the urge inherent in organic life to restore an earlier state of things. This novel presents death instinct that is depicted by Dr. Frankenstein and the monster as the characters of Shelley's Frankenstein. There is a stage which is being the part of the story that represents the instinct. It is shown when the monster killed Frankenstein's son (Shelley, 1994: 179). The action that has been done by the monster is the representation of the death instinct, especially the purpose of death instinct. It depends on Freud terms (1949: 6), he explained that the purpose of death instinct is to kill someone or destroy something. The another things that are shown in this novel is the reason of the characters when they want to do aggression which is being the component of death instinct (Subaidah, 2012), she also said that anger feeling becomes the one of the reasons or factors to do aggression to another person. The reason is depicted in the part of the story when the monster becomes angry and wants to kill all human and the doctor who is being his creator (Shelley, 1994: 172) Depends on Schultz (2008: 56), Freud also developed three parts of mind. He drew that the parts are the conscious, the preconscious, and the unconscious. Aside from the three levels of consciousness, Freud believed there to be three parts of personality. There are the id, the ego, and the superego. That is why this study is being the study that analysis about death instinct and its reason because there are many statements and actions that has been represented by the characters of the novel, especially about death instinct and its reason. RESEARCH METHOD To reveal the death instinct of the characters, this study applies the concept of human instinct in analyzing the problems. The concept which will be applied to discuss the matter in this study is the psychoanalysis theory especially the concept of death instinct by Sigmund Freud. The main data source of this study is Mary Shelley's Frankenstein, while the data which is used in this study is in the form of statements which are taken from the novel Frankenstein that reveals the death instinct of the characters, Dr. Frankenstein and the monster. This study will be conducted by using descriptive-qualitative method. It means that this study provides descriptive analysis without using any statistic or number in analyzing the subject matter. The concept applied to discuss the matter in this study is death instinct which is mostly described by Mary Shelley in her novel which titled is Frankenstein. Since the focus of the study becomes clearer, data classification is needed. After collecting and classifying such complete data, the study arranges it in order, so that the study is able to get good understanding about the story of the novel and the issue which is going to be analyzed. In the next step, the story is being analyzed by using theory that is Instinct theory. Here, in analyzing death instinct of human being, this study tries to elaborate dialogue, conflict, and action in the novel and applies the concept. Then, the next step is to reveal how is the death instinct of the characters, which is viewed from the theory of psychoanalysis by Sigmund Freud. Finally, this research provides a deep analysis on the death instinct of Dr. Frankenstein and the monster in Mary Shelley's Frankenstein. DEFINITION OF INSTINCT The forces which human assume to exist behind the tensions caused by the needs of the id are called instincts. It can change their aim (by displacement) and also that they can replace one another-the energy of one instinct passing over another. This also consists in the satisfaction of its innate needs. (Freud, 1949: 5) Instinct also can be described as the basic elements of the personality, the motivating forces that drive behavior and determine its direction. Freud's German term for this concept is Trieb, which is best translated as a driving force or impulse (Bettelheim, 1984). Instincts are a form of energy—transformed physiological energy—that connects the body's needs with the mind's wishes. The stimuli (hunger or thirst, for example) for instincts are internal. When a need such as hunger is aroused in the body, it generates a condition of physiological excitation or energy. The mind transforms this bodily energy into a wish. It is this wish—the mental representation of the physiological need—that is the instinct or driving force that motivates the person to behave in a way that satisfies the need. A hungry person, for example, will act to satisfy his or her need by looking for food. The instinct is not the bodily state; rather, it is the bodily need transformed into a mental state, a wish. When the body is in a state of need, the person experiences a feeling of tension or pressure. The aim of an instinct is to satisfy the need and thereby reduce the tension. Freud's theory can be called a homeostatic approach insofar as it suggests that people are motivated to restore and maintain a condition of physiological equilibrium, or balance, to keep the body free of tension. Freud believed that people always experience a certain amount of instinctual tension and that people must continually act to reduce it. It is not possible to escape the pressure of our physiological needs as we might escape some annoying stimulus in our external environment. This means that instincts are always influencing our behavior, in a cycle of need leading to reduction of need. People may take different paths to satisfy their needs. For example, the sex Drives may be satisfied by heterosexual behavior, homosexual behavior, or auto sexual behavior, or the sex drive may be channeled into some other form of activity. Freud thought that psychic energy could be displaced to substitute objects, and this displacement was of primary importance in determining an individual's personality. Although the instincts are the exclusive source of energy for human behavior, the resulting energy can be invested in a variety of activities. This helps explain the diversity people see in human behavior. All the interests, preferences, and attitudes people display as adults were believed by Freud to be displacements of energy from the original objects that satisfied the instinctual needs. Freud grouped the instincts into two categories: life instincts and death instincts. The life instincts serve the purpose of survival of the individual and the species by seeking to satisfy the needs for food, water, air, and sex. The life instincts are oriented toward growth and development. The psychic energy manifested by the life instincts is the libido. The libido can be attached to or invested in objects, a concept Freud called cathexis. If you like your roommate, for example, Freud would say that your libido is cathected to him or her. The life instinct Freud considered most important for the personality is sex, which he defined in broad terms. He did not refer solely to the erotic but included almost all pleasurable behaviors and thoughts. Freud regarded sex as our primary motivation. Erotic wishes arise from the body's erogenous zones: the mouth, anus, and sex organs. He suggested that people are predominantly pleasure-seeking beings, and much of his personality theory revolves around the necessity of inhibiting or suppressing our sexual longings. In opposition to the life instincts, Freud postulated the destructive or death instincts. Drawing from biology, he stated the obvious fact that all living things decay and die, returning to their original inanimate state, and he proposed that people have an unconscious wish to die. One component of the death instincts is the aggressive drive, described as the wish to die turned against objects other than the self. The aggressive drive compels us to destroy, conquer, and kill. Freud came to consider aggression as compelling a part of human nature as sex. Freud developed the notion of the death instincts late in life, as a reflection of his own experiences. He endured the physiological and psychological debilitations of age, his cancer worsened, and he witnessed the carnage of World War I. One of his daughters died at the age of 26, leaving two young children. All these events affected him deeply, and, as a result, death and aggression became major themes in his theory. In his later years, Freud dreaded his own death, and exhibited hostility, hatred, and aggressiveness toward colleagues and disciples who disputed his views and left his psychoanalytic circle. THE CHARACTERISTICS OF INSTINCT According to Susan (2004: 42), there are some characteristics of instincts. She summarized the four aspects of instincts: source, pressure, aim, dan object. The first is source. All physic energy is derived from biological processes in some parts or organs of the body. There is no separate, exclusively mental energy. The amount of energy a person has does not change throughout a lifetime although it is transformed so that it is invested differently. At first, psychic energy is directed toward biological needs. As development occurs, this same energy can be redirected into other investment, such as interpersonal relationships and work. The second is pressure. It refers to its force or motivational quality. It corresponds to the strength of the instinctual drive; it is high when the drive is not satisfied and falls when the needs is met. For example, a hungry infant has a high pressure of the hunger drive: one just fed has hunger at a low pressure. When the pressure is low, the instinct may nt have noticeable effect; but when the pressure is high, it may break through, interrupting other activities. A hungry baby wakes up, for example, and it depends on Susan (2004: 42). The next characteristic is aim, the function of instinct according to a principle of homeostatis, or steady state, a principle borrowed from biology. Instinct aim to preserve the ideal steady state for organism (Susan, 2004: 42). Changes moving away from this steady state are experienced as tension. The aim of all instincts is to reduce tension, which is pleasurable. Instincts operate according to what Freud called the pleasure principle, they aim simply to produce pleasure by reducing tension, immediately and without regard to reality constraints. Tension reduction occurs when the original biological instinct is directly satisfied, for example, when a hungry infant is fed or when sexually aroused adult achieves orgasm. It would be a mistake, however, to conclude that only direct biological drive satisfaction can reduce tension. Some transformations of libido also allow tension reduction (Susan, 2004: 42). Such healthy, socially acceptable ways of reducing tension are termed sublimation. However, indirect expressions of libido do not always reduce the pressure of instinct. Thus a chronic deviation from a restful, homeostatic state occurs in individuals who have not found ways to reduce tension, such as neurotics (Susan, 2004: 42). The last is object, this characteristic of instinct is about the person or thing in the world that is desired so that the instinct can be satisfied, it based on Susan's terms about instinct (2004: 42). For example, the object of the hunger drive of an infant is the mother's breast: it brings satisfaction. The object of a sexually aroused adult is a sexual partner. Investment of psychic energy in a particular object is called cathexis. It is with respect to the object of an instinct that there is the most variation, the most influence of experience on a person's fundamental motivations. Some sexually aroused men look for a woman just like mother; others look for a very different kind of woman or for a man, or even for underwear or a child or any of a vast assortment of sexual objects. Women are also very widely in their choice of sexual objects. The fact that libido is capable of being directed toward so many diverse objects; not fixed biologically, is termed the plaslicily of instinct. This is much greater in humans than in lower animals, who seem to come with instinct "prewired" to very specific objects. Learning from experience-selecting objects from the possibilities in the environment and learning to adapt to reality-occurs in the ego. The ego, in contrast, the functions according to a very primitive mechanism, called primary process. DEATH INSTINCT (THANATOS) Freud believed that every human had a life and death instinct. The life instinct is callederoswhile death instinct is calledthanatos. Death instinct is a destructive force directing us inevitably toward death, the ultimate release from the tension of living. It motivates all kind of aggression including war and suicide. (Susan, 2004: 41) According to Orbach (2007: 266), Freud's conceptualization of the death instinct behavior reflecting self-destructive tendencies, guilt feelings, suicide, melancholia, mascochism and sadism are furnished with a motivational force of their own, as well as with a specific mechanism of action, that is the repetition compulsion. Death instinct drives man to the ultimate state of quiescence – death through the urge inherent organic life to restore an earlier state of things. The purpose of death instinct is to destroy things and to reduce living things to an inorganic state. (Freud, 1949: 5) Freud also explains that death instinct is intended to individuals typically two ways, to himself or others to outside themselves. Death instinct is redirected looking at people in an action of suicide, while the instinct redirected to death outside or anyone else to do something when they want to kill, persecute, or destroy others. Death instinct also encourages people to ruin people, and the aggressive drive pushes the distribution of people who are not killed. To maintain them, death instinct will against life with generally energy which steer out, intended to others. Freud assumes that every human in their subconscious part, will have a passion for dead, a desire is always mightily repressed by ego. The component of the death instincts is aggression. (http://12013pus.blogspot.com/2013/06/sigmund-freud.html) The most influenced component of the death instincts is the aggressive drive. It is described as a wish to against objects rather than a self. The aggressive drive compels us to destroy, conquer and kill. Freud comes to consider aggression as compelling a part of human nature. Freud also recognizes that the object of the aggressive instinct is fighting, and it is always for the gratification of the id. Most aggressive behavioral traits are destructive. They are considered to be the consequence of dysfunctional character formation. However, some of these instinctual traits may be momentary. Freud suggests that the aggressivity is related to death threat. This means that it can apply to the individual as well as to his or her relation with others. According to Subaidah (2012), aggression is a behavior that can hurt others. There are several factors that influence the aggression. Each factors may differed from one's act of aggression in which it is more dependent on an act of aggression itself and where the act of aggression took place. Lately a lot of aggression is going on in the social sphere such as at school and other social spheres. She explains that there are several factors that cause aggression or aggressiveness: 1. Biological factors There are several biological factors that influence aggressive behavior: a. The gene seems to affect the formation of the neural systems that regulate the aggressive behavior. b. Brain systems which are not involved in aggression were found to reinforce or inhibit the neural circuits that control the aggression. c. Blood chemistry (particularly the sex hormones which is partly determined heredity) can also influence aggressive behavior. 2. The Instinct According to Sigmund Freud, he explains that in humans there are two kinds of instincts which are called as eros (life instinct) and thanatos (death instinct). Aggression is an expression of the death instinct and it may be directed to other people or other targets (external) and can also to themselves (internal). 3. The Anger feeling Anger is the emotion that has the characteristics of the parasympathetic nervous system activity which is high. It is the feeling of strong dislike feeling commonly conducted due to an error, which may be manifestly wrong or maybe not. At the moment, there is a desire to attack which includes by angry, punching, destroy or throw something, it usually arises cruel mind. When things are distributed and there is aggressive behavior. 4. Frustration feeling Frustration occurs when someone blocked by something in achieving a goal, needs, desires, expectations or specific actions. Aggression is the way to respond the frustration feeling. Poor time naughty teen is a result of frustration which is related to the amount of unemployed time, financial mediocre and the requirements that must be fulfilled but difficult to achieve. As a result, they become irritable and aggressive. (jambeekidul.blogspot.com/2012/05/agresi.html) The Death Instinct depicted by Dr. Frankenstein and The Monster in Mary's Frankenstein In the novel, death instinct depicted is firstly depicted by Dr. Frankenstein when he meets the monster in the field of ice. When he enjoys the atmosphere of the nature around him, suddenly he sees the figure of man and the creature comes nearly to him with super human speed. He really surprised when he sees the creature that stands in front of him. The creature is the monster that was made by him, but the doctor never wants to see the monster because it looks so ugly and scary. So the doctor wants to kill that monster by himself. The next part which depicts the death instinct is shown by the monster. It happens when the doctor sees something like a human but it looks different from the ordinary human. The creature comes nearly to him, and the doctor is surprised because the creature is the person who is seemed like a monster. The doctor said many bad words to him, but there is the time when the monster wants to make a deal with Frankenstein. The monster is being the unacceptable person in the real life, there is no one can accept his condition. The monster wants to ask about something which is related to his condition but he says that if the doctor refuses his request, the monster will kill him. The next quote is shown by Dr. Frankenstein and his creature. After the monster asked something with the doctor and want to make a deal with the doctor, Frankenstein who is being the creator of the monster answered the kind of thing that has been asked by the monster. Death instinct is depicted in the some words. In those words, the doctor want to take the monster's life or in another meaning, it means that the doctor want to kill the monster. It depends on Freud terms about death instinct, he explains that the purpose of death instinct is to kill someone. The next part which shows death instinct in the novel, there is no deal between Dr. Frankenstein and the monster. The doctor feels very angry and hates the monster because the condition of the monster itself. After that, the doctor does the action that is shown in the quotation as the part of the story. In some parts of the statements, the doctor wants to attack the monster by himself. It shows that Frankenstein want to expressing his feeling that represent the purpose of death instinct. It is like Freud terms, he explains that the purpose of the death instinct of human being is to destroy or kill another creature. The next statement is said by Dr. Frankenstein, it happens when the doctor tries to hit the monster. But the monster can dodge the action of the doctor. The monster still wants to make a deal with the doctor. The monster tells about his sadness feeling to the doctor. But the words that were said by the monster cannot make the doctor's heart follow what the monster wants. In the time of the novel, the doctor feels angry and says many words to the monster. There are some words which depicts the death instinct of the doctor and describe that Frankenstein want to fight with the monster and kills him. The next statement is said by the monster, he continuous his journey, and after that he arrives at Geneva. Directly, he looks for the hiding place. Then he takes a rest, and suddenly the little boy comes to him. He thinks that this boy does not have a negative thought like the other people. But he is wrong, this boy looks so scared, he tries to talk with the boy. Suddenly, the boy says many bad words to him, and he tells Frankenstein as a name of the person that the monster really hates. Finally, the monster wants to kill this boy, it is depicted in the some words. He describes the death instinct and his actions that he will do in this part of the statement. Based on Freud (1949: 6), the purpose of death instinct is to kill or destroy something. The Reason of the Characters Who Represent the Aggression In this Mary Shelley's Frankenstein, there are many aggressions that are depicted in the some parts or in the some statement that were said by the characters, and there are many things that are being the reason of the character to do their aggression to another. Dr. Frankenstein and the monster show the causes or the factors of aggression based on their actions and quotations. The factors will be explained in these parts of thesis based on Subaidah's terms of aggression (2012). Aggression is firstly shown by Dr. Frankenstein when he sees a person in the ice field. When he really enjoys the natural situation around him, suddenly he finds the figure of human and the creature comes nearly to him with super human speed. He really surprised when he sees the creature which stands in front of him. The creature is the monster that was made by him, but the doctor never wants to see the monster because it looks so ugly and scary. In some statement, there is a factor that will be explained. There are some words which show the anger feeling of the doctor as the main factor which influences him and it is the reason of him to do the aggression to the monster. The next statement is continuing the conversation before that happened between Dr. Frankenstein and his creature. After the monster asked something with the doctor and want to make a deal with the doctor, Frankenstein who is being the creator of the monster answered the kind of thing that has been asked by the monster. He said some words to answer what the monster want. Those words describe the anger feeling of the doctor and also show that the doctor really does not like the monster because the psychical condition of the monster. It is to be his reason to do the aggression to the monster. This explanation similar with Subaidah's terms, she explains that the anger is one of the factors that can influence a person to do aggression to another person, and the thing that can cause the anger is because the feeling of dislike so strong. The next part of the story in the novel, there is no deal between Dr. Frankenstein and the monster. The doctor feels very angry and hates the monster because the condition of the monster itself. After that, the doctor does the action that is shown in the quotation as the part of the story. There are some words which show the reason of the doctor when he wants to destroy the monster. The doctor describes his feeling which influences him to be aggressive clearly in this part of his statement. These feeling can influence someone to be an aggressive person, it means that the person wants to kill or destroy the other person. This is has similarity with Subaidah's term, she explains that the reason of the person to do aggression is because their angry feeling. The next statement is said by the monster. It is continuing from the statements before. After the doctor asked him to go, the monster is still trying to tell about the experiences that he got in his life. He tells many things to the doctor, he hopes the doctor will agree to make a deal with him. And in the situation that is described in the novel, the monster says something about his feelings to the doctor. He says the words to Dr. Frankenstein. There are some words that show the anger feeling of the monster. The words describe the reason of him when he wants to do the aggression to his enemies and he really wants to destroy them. Based on Subaidah (2012), anger is the factor for the people to do aggression to another, and the dislike feeling because of the mistaken things that has been done by a person will influence a person angry with the another people. There are also some words which show the mistakes of the doctor and the human that cause the anger of the monster. Dr. Frankenstein has done something that make the monster feel dislike and angry with him, this is also done by the other person. The next statement is still based on the story of the monster. After he went to forest, he lived in a place. He felt desperate because of human actions. He remembered the accident that he got from De Lacey family, especially from Felix. He felt so angry, he wanted to destroy everything near him. There are some words which represent the anger feeling of the monster, it is described clearly in the part of the statement. It becomes his main feeling when he thinks to destroy something or injury the human and it also shows the factor that influences him when he cannot control himself and change into an aggressive person. The anger feeling is the dominant feeling that becomes the reason for him to do aggression to human being. This is similar with Subaidah's terms which describes the aggression can be done by a person because the anger feeling that were caused by the mistake of the another person, it can grow up the dislike feeling of the person. CONCLUSION Based on the analysis in the previous chapter, there are two important conclusions drawn: the death instinct and the aggression which is being the component of death instinct based on the characters. First, it represents death instinct which is shown by Dr. Frankenstein and the monster who is his creature. Death instinct has some steps which include unconscious and id, it also has a purpose to destroy something or kill someone. By those steps and the purposes of death instinct, it can be concluded that the doctor has death instinct when he wants to kill or destroy the monster, and the monster wants to kill the doctor and all people who gave him many bad experiences in his life, such as when he killed Frankenstein's son. They show death instinct by killing or destroy something based on their main feelings and instinct itself. The unconscious is being the important part of instinct because it drives and controls all human mind and action that they want to do to another people. The next step that becomes the part of unconscious is the id of the characters. They will do something that will give them a pleasure or satisfied feeling, it based on their id. These part will develop to death instinct when they have some wishes to destroy anything or kill anyone. It is shown when the monster killed the doctor's wife, some his families member, and his friends, it is also depicted when the doctor really wants to take the monster life by himself because he killed many person that he really loves. The other things which are depicted in those parts are the characteristics of instinct. it includes the pressure, the aim, and the object of instinct. The pressure is described as the motivational things which influence person to do something to get pleasure. It is shown by the monster when he wants to kill all human because his revenge feeling, and the doctor when he wants to fight with the monster because his rage feeling. The second characteristic is the aim of instinct which describe as the actions or wishes that will be done by the person to get pleasure in their life. It is depicted in the characters when the doctor wants to take the monster life with his own hands, and when the monster wants to kill the doctor because he created him with the bad physical condition which make the monster as the unacceptable person in his social life. The last characteristics which is shown by the characters is the object of instinct, it means that the person who do the actions based on their instinct, will get the satisfied feeling from the object of instinct itself. It is shown when the doctor wants to destroy the monster's head, the monster is being the object of instinct that can give a satisfied for the doctor when Frankenstein really can kill the monster by himself. And it is also shown when the monster killed Elizabeth who is being the doctor's wife. She is being the object of instinct that will give the satisfied feeling for the monster when he can kill her by his hands. Besides finding how death instinct is done by the characters, this study also find the reasons why aggression is done by them. Based on aggression terms, there are some factors that influence people to do aggression. They includes the biological factor, instinct, anger and frustration feeling. Those factors are shown by the characters, such as Dr. Frankenstein and the monster. It is described when the doctor hunts the monster, he wants kill the monster because he is very angry, it related to the accidents that has been done by the monster to his friends and families in the novel. It is also shown by the monster, when he destroyed many inanimate things such as tress around him, he feels frustration because he cannot injure a human. These feelings become the reason for them to do aggression to another person or thing. REFERENCES Abrams, M.H. 1999. A Glossary of Literary Terms. Seventh Editio. U.S.A : Thomson Learning, inc. Cloninger, Susan. 2004. Theory of Personality : Understanding Person. Fourth Edition. : Pearson Prentice Hall. Feist, Jess and Gregory J. Feist. 2008. Theories of Personality, Seventh Edition. New York: McGraw – Hill Co. Klein, Melanie. 1988. Development In Theory and Practice Volume 1. New York: Taylor & Francis e-Library. Orbach, Israel. 2007. Isr J Psychiatry Relat Sci Vol 44 No. 4. Israel : Bar-Ilan University. Rickman, Richard M. 2008. Theories of Personality Ninth Edition. Belmont: Thomson Higher Education. Rivers, William H.R. 1920. Instinct and The Unconscious A Contribution to A Biological Theory of The Psychoneuroses. Ontario: Christopher D. Green. Schultz, Duane P and Sydney Ellen Schultz. 2009, 2005. Theories of Personality Ninth Edition. Belmont: Wadsworth, Cengage Learning (http://www.phobosdeimos.com/History/Frankenstein/Frankenstein%20History.htm. Retrieved on June, 20th 2013) (http://12013pus.blogspot.com/ 2013/ 06/ sigmund-freud.html. Retrieved on June, 20th 2013) (http://jambeekidul.blogspot.com/2012/05/agresi.html. Retrieved on June, 20th 2013)

Introducción
El actual desarrollo y crecimiento de las ciudades, crea la necesidad de que la ciudad no sólo sea un espacio en el que residan sus habitantes sino un lugar en el que se ven plasmados los cambios que surgen en ella; es por ello que constantemente se implementan fuentes para el turismo y la exportación de productos que generen el crecimiento económico. Debido a esto y como contribución al desarrollo, se crean estrategias de comunicación visual para representar una ciudad por medio de un sello que la identifique y diferencie de otras locaciones de su región y del planeta.
En la Ciudad Autónoma de Buenos Aires, teniendo en consideración a los tres últimos jefes de gobierno, partiendo desde el periodo del año 2000 al 2015 se ha intentado establecer una marca ciudad, que en todos los casos, ha terminado siendo interpretada por sus ciudadanos como una marca política. Desde la gestión de Aníbal Ibarra (2000-2003), siendo reelecto durante el siguiente período el cual no logró terminar ya que fue destituido de su cargo por un juicio político en marzo del 2006, manejó la marca ciudad con los colores de su partido de gobierno, Frente Progresista Popular. Época en que en el cual la ciudad se vistió con los colores naranja y negro y cuyo signo distintivo se reconoció como "gobBsAs" desplegada por toda la ciudad.
Luego de la destitución de Ibarra asume la gestión de gobierno, Jorge Telerman haciendo leves cambios en la marca que se había instaurada por el líder anterior, por razones de tiempo. Su marca la cual fue considerada un sello marcario multicolor con el nombre "a+BA" y trabajó bajo el claim "actitudBsAs".
A su vez Mauricio Macri quien fue electo como jefe de gobierno por dos ocasiones entre el (2007-2015), impulsó una nueva propuesta de marca ciudad, desde su primer periodo con los colores de su partido de gobierno Propuesta Republicana (PRO), la cual fue y ha sido impulsada durante el período mencionado por la agencia de publicidad Don, dando los primeros pasos con el claim "Haciendo Buenos Aires" hasta su evolución final que es "En todo estás vos".
Según el manual de identidad corporativa de la marca ciudad de Buenos Aires "El nuevo claim de la ciudad proviene de la evolución del anterior 'Haciendo Buenos Aires'. 'En todo estás vos' significa que cada plan de gestión, cada obra realizada o cada evento que se haga, está hecho pensando en cada uno de los vecinos" (Manual de normas / de identidad visual institucional, 2014, p. 51). Entonces para su manual de identidad corporativa la marca ciudad, está trabajada pensando en cada uno de sus habitantes, es por ello que se los incluye en su comunicación.
A partir de los análisis que se exponen durante la introducción de este tema de investigación, lo que se busca es analizar la marca ciudad de Buenos Aires como una estrategia de gobierno, para hacer difusión política durante todo el periodo del proceso ejecutivo.

Planteamiento del problema
Una marca ciudad, es una estrategia de marketing y comunicación para posicionar una ciudad como un lugar turístico y atraer la inversión interna como extranjera. Trabaja como un elemento de identificación, creando un certificado de calidad de un producto o servicio. Estas marcas son administradas o dirigidas por municipios o instituciones públicas trabajando en conjunto con sus habitantes y empresas privadas.
La ciudad de Buenos Aires desde el año 2007 cuenta con una nueva marca, siendo una ventaja competitiva, considerando la efectividad que han tenido otras ciudades en el mundo que han desarrollado su activo intangible más preciado. Dicha marca es dirigida por el gobernador de la ciudad Mauricio Macri.
El autor de la investigación antes de visitar la Capital Federal de Argentina, observó a través de la televisión pagada, un spot promocional de la ciudad de Buenos Aires invitando al turista a conocerla. En dicho spot que tenía como fondo de la canción de Palito Ortega "un muchacho como yo" en el cual aparecía el gobernador de la ciudad Mauricio Macri, haciendo una invitación para Buenos Aires como la ciudad de todos, por su diversidad cultural y su gente, llamando mucho la atención del autor, por esta estrategia de marketing turístico de ciudad.
Al llegar a Buenos Aires lo que más le llamo la atención fueron los colores amarillo y negro que se utilizaban en la marca, llevándolo a generarse una primera pregunta que fue ¿por qué del uso de estos colores? A su vez, al indagar entre los habitantes de la Capital Federal, la percepción de casi todos a los que se le consultó desde su punto de vista empírico fue que era una propaganda política del (PRO).
Fue a partir de ello, que surgió la iniciativa de analizar la marca ciudad de Buenos Aires como una estrategia de gobierno, para hacer propaganda política durante todo el periodo del proceso ejecutivo, haciendo presencia del actor político y sus obras en la ciudad a manera de comunicar a los ciudadanos aquí "en todo estoy yo" en vez de su claim que dice "en todo estás vos".
Es por esto, que durante el proceso de esta investigación se vincula a la marca ciudad de Buenos Aires como una estrategia de marketing de ciudad para posicionar a su actor principal, que en este caso es el gobernador. Siendo así que en este sentido se lo puede definir como marketing político a la "(…) disciplina orientada al estudio de los procesos de los intercambios entre las entidades políticas, su entorno, y entre ellas mismas, con particular referencia al posicionamiento de estas entidades y sus comunicaciones". (Carlín, 2006, p. 7). Lo que se busca por medio del marketing político es posicionar a un actor electoral, para ganar adeptos a una ideología política y conseguir a través de los ellos un lugar en el manejo político de un sector de la población.
Este tema de investigación examina la comunicación gráfica de los contenidos de la marca ciudad de Buenos Aires "en todo estás vos" desde el período 2007 al 2015, con el fin de diferenciar una estrategia de marketing político con el concepto de una marca ciudad en la que la participación política no se vea reflejada en su totalidad con la identidad de la marca. Por lo que surge la pregunta de investigación que es: ¿en qué punto la marca ciudad de Buenos Aires se unifica con la marca partidaria del "PRO"? y si es posible contestar también ¿qué efectos tiene la mediatización de un actor político en una marca pública?, razón por la cual entre sus principales objetivos generales está, indagar la función de la marca ciudad de Buenos Aires (2007-2015) y su vinculación como una marca partidaria. Asimismo, evaluar la participación del actor político en ésta marca ciudad y cómo afecta la mediatización en un proceso de campaña.
Sus objetivos específicos tratan de establecer la vinculación de la comunicación pública con la comunicación partidaria; establecer los principios que fundamentan el diseño y propuesta de la marca ciudad Buenos Aires; relacionar los elementos de la comunicación gráfica de la marca ciudad con las estrategias de marketing político del "PRO"; fundamentar cómo a través de una comunicación pública se puede persuadir a los habitantes.
Por lo que se propone como hipótesis que: El partido "Propuesta Republicana" "PRO" identificó los elementos de diseño y comunicación gráfica de la marca ciudad de Buenos Aires (2007-2015) con una estrategia de marketing político, y de este modo unificó la comunicación partidaria con la comunicación pública.

Estado de la cuestión
Esta investigación surge en la Ciudad Autónoma de Buenos Aires, con respecto al uso de la marca ciudad Buenos Aires "en todo estas vos". El gobernador Mauricio Macri está al frente de la marca ciudad y su comunicación, en los distintos eventos realizados por la gobernación de la Ciudad.
Manuel Cruz (2013), menciona que las ciudades no son sólo poblaciones, infraestructuras a la orilla de un río o a la cercanía del mar, las sociedades se conforman a partir de la participación de los habitantes; el lenguaje coloquial, las costumbres, la forma de habitar, la cultura, forma parte de una ciudad. Con todo esto se puede construir una marca que afiance en su estructura, una esencia de lo que es y la representa. Una marca ciudad es una herramienta utilizada por los países y ciudades por medio de sus gobiernos, para impulsar la economía, turismo e inversión en el sector público y privado y así poder mostrar todos sus atributos ante el mundo.

La obsolescencia de ciertas herramientas de la administración pública local, lleva la mirada hacia nuevas formas de gestión de lo público donde se expone la necesidad de integrar al ciudadano a dicho esquema. Con base en un recorrido por los tres momentos de la marca de ciudad, donde se aportan los ingredientes básicos para el desarrollo exitoso de esta herramienta, nos concentramos en la participación de la ciudadanía como una herramienta insoslayable. (Paz, 2008, p. 184).

Una marca ciudad es un canal en el que se ve reflejada la participación de la ciudadanía. Entre los distintos tipos de uso que se puede tener de ella, ya sea en eventos en la ciudad en los cuales se hace una gran presencia de marcaría, fundaciones públicas, espectáculos públicos, eventos culturales, lo cual crea posicionamiento en los usuarios del sello marcario de ciudad. La socióloga y publicitaria Capurro (2006) se refiere a la Marca Ciudad como una necesidad de diferenciación no sólo en infraestructura sino también en valores.
Añade que las infraestructuras no dejan de ser importantes pero se las da por supuestas en el desarrollo de la misma, pues una marca ciudad logra materializar los intangibles y competir por captar iniciativas que creen mejores oportunidades en sus ciudadanos.
El estudio en Argentina de la marca ciudad se ha desarrollado en la provincia de Buenos Aires, ha tomado en cuenta procesos exitosos como la Marca Tandil y Villa Gesell, donde se hace un estudio de las características, fortalezas y debilidades que se adquieren en los procesos en las ciudades argentinas, visto en tres pasos de análisis: creación, implementación y comparación de otras marcas.
En la Universidad Nacional del Centro de la Provincia de Buenos Aires, Calvento y Colombo (2009), desarrollaron una investigación sobre la marca ciudad.
Plantean que la marca ciudad es definida como una estrategia de gestión de imagen, que ha sido desarrollada en algunas ciudades importantes del mundo e indican que las marcas son administradas y coordinadas por políticas públicas, por el estado subnacional, es decir, por la unidad institucional o nivel del Poder Ejecutivo, componente de un gobierno en un Estado Nacional, como son sus ciudades, municipios, regiones u otros poderes locales. En su estudio comparan a las ciudades de Tandil y Villa Gesell, donde se señala que la marca de Villa Gesell se presenta muy sólida y sigue una metodología consistente con la creación de la marca país Argentina, e indican que mientras que la marca Tandil ha tenido éxito, sufre de fuertes críticas que la muestran como una marca que no hace referencia a la ciudad sino que establece una conexión entre la marca y el gobierno del intendente.
A su vez, Lorenzo y Calvento (2011) investigaron que la marca ciudad de Tandil, no se encuentra parcialmente definida por su marca turística, y que no cuenta con una gestión marcaria integral, que complete y difunda otros aspectos igualmente relevantes de la misma. Indican que la marca Tandil, no posee una orientación estratégica ya que no define sus atributos y no cuenta con los elementos de marketing de ciudades, para promover y generar diferenciación y posicionamiento integral tanto a nivel provincial regional, nacional e internacional.
Hacen referencia a que desde hace algunos años se promueve un proyecto marcario, bajo el lema "Tandil, lugar soñado" el cual está bien posicionado, sin embargo, son acciones enfocadas al turismo y sus precedentes se encuentran exclusivamente relacionados al sector, olvidando hacer referencia a sus valores, su identidad, su gente, su cultura, su educación, sus empresas o su potencial económico y productivo.
A partir de la metodología manejada por las autoras. Utilizaron como herramienta, las encuestas para generar respuestas en su investigación, a través de 25 temas claves que vinculan a la ciudad con el fin de relevar la imagen interna de Tandil, lo que les permitió lograr un análisis estratégico de la imagen interna y externa, y el reposicionamiento de la ciudad a nivel nacional, pero sin embargo a nivel internacional la imagen sigue siendo un poco difusa, y es conocida sólo por algunos países en lo que respecta a logros de personalidades tandilenses reconocidas en el exterior.
El proceso de desarrollo de la marca Mar Del Plata ha tenido un significativo crecimiento en el posicionamiento turístico y ha construido una fidelización de esta, ya que para los argentinos es uno de sus principales destinos turísticos en la época de verano. En la Universidad Nacional De Mar Del Plata, Biasone (2010) realizó el estudio del caso de la marca Mar Del Plata para reposicionarla. Allí indica que el sello marcario se puso en marcha en el año 1996 con un eslogan que contenía un lenguaje coloquial y amistoso. La investigadora plantea que su estudio es de tipo exploratorio y descriptivo, ya que el abordaje de su tema se realiza desde la comunicación institucional turística, a modo que permita conocer las causas que confluyeron y dieron origen a la marca como destino turístico. En su abordaje relata la creación, la evolución y el posicionamiento de la marca Mar Del Plata.
El trabajo de los investigadores: Fernández, Madoery, Gaveglio, Angelone, del Huerto Romero, en la Universidad Nacional de Rosario (1997), se basa en una estrategia que resalta la importancia de la competitividad territorial, por lo que hacen uso del marketing territorial o marketing de ciudades como una maniobra para definir la segmentación y el posicionamiento de la marca en la ciudad de Rosario.
Fernández y Paz en la Universidad Nacional de Quilmes (2005), realizaron un estudio que trata sobre el marketing de ciudades hacia una política pública de diseño y gestión de los signos de identificación de la ciudad. Comienzan haciendo una introducción desde los años 1990, como producto de una combinación de factores socioeconómicos, las modalidades de gestión urbanas experimentaron transformaciones que representaron un gran cambio en el desarrollo de las ciudades, en gran parte de características irreversibles. Aducen que en el marco de las reformas estructurales practicadas y el retiro del aparato estatal de la escena de las políticas sociales y protagonismo económico de las tres ultimas décadas, las estrategias de intervención han cambiado radicalmente, las exigencias actuales en materia de gobernabilidad, competitiva y calidad de vida, en ese sentido las políticas públicas orientadas a crear y fortalecer o reinstalar la marca de territorio se presenta como un poderoso activo de la gestión contemporánea en el camino del desarrollo de una imagen pública, interna y externa, de aceptación en referencia a la ciudad o región.
En su trabajo investigativo se analizan dos de los procesos, que ellos plantean como relevantes al momento de indagar en las causas y consecuencias de las transformaciones del sistema urbano mundial. Como primer punto proponen la adopción de nuevos enfoques de planificación y gestión urbana. En particular consideran el diseño de la imagen y los procesos de construcción de identidad en la definición de estrategias de desarrollo urbano. El segundo punto se centra en las nuevas demandas de saberes e instrumentos que participen a fortalecer los procesos de diseño y gestión de marca desde un enfoque que incorpore la creatividad e imaginación ciudadana a los conocimientos especializados de los técnicos en diseño y comunicación.
A modo de conclusión de toda su investigación, postulan la necesidad de ir más allá de los límites que se ha propuesto originalmente el marketing de ciudades con un enfoque de gestión urbana, ya que en este sentido se intenta ampliar las fronteras del campo de intervención del enfoque de marketing de ciudades en dirección a las problemáticas que consideran propias de la publicidad y la comunicación.
En su artículo, los investigadores abordan una de estas dimensiones, la marca ciudad diseño de las marca territoriales, debe ingresar en las agendas de políticas públicas, como una estrategia de fortalecimiento de los rasgos identitarios de las ciudades y regiones, con el objetivo de promover la localización de actividades productivas e intensificar los flujos turísticos. La marca ciudad es una herramienta para potenciar la devoción cívica de los actuales habitantes, y difundir las bondades de una ciudad entre potenciales residentes, para así enfrentar con éxito los desafíos complejos propios de la realidad urbana, incentivando la necesidad recurrir a enfoques que permiten activar el potencial creativo, que existe en todos los ámbitos de la vida urbana, de manera tal que los actores locales y ciudadanos se transformen en co-creadores de su futuro, fortaleciendo el desarrollo de la marca que se quiere para el futuro; mencionan que la gestión de marca para ciudad y su objetivo prioritario, es fomentar procesos de creación comunitaria de marca y valor de marca, donde se alcance a diseños consensuados de logo y eslogan en términos de un atributo o conjunto de atributos de identidad territorial.
Rodrigues L. (2010) investigó, el marketing territorial en el contexto del subdesarrollo: el caso de la periferia de la región metropolitana de Rio de Janeiro - Brasil. Su estudio se basa en la competencia, entre las ciudades asociadas a los efectos del proceso de globalización sobre el territorio, donde resalta que no quedan dudas sobre la incorporación del marketing territorial como una herramienta potente, para complementar el desarrollo de las ciudades. Sin embargo, cuestiona que las herramientas estratégicas que tuvieron éxito en las ciudades de países de gran economía como países europeos, sean aplicables en las circunstancias a las especificidades de un entorno territorial sudamericano, por lo que analiza bajo una perspectiva crítica las contribuciones teóricas de tres investigaciones de marketing territorial, para ser adaptadas a la realidad de las ciudades subdesarrolladas situadas a la periferia de la región metropolitana de Río de Janeiro.
Cordeiro Braga y Veiga Shibaki (2010), analizan y evalúan cómo los elementos turísticos de una metrópolis, en este caso, la avenida Paulista se destaca como un ícono turístico y se fortalece por el turismo de negocios. Plantean que el desarrollo de su investigación se divide en cuatro ejes fundamentales para su estudio que son el turismo urbano, metropolitano, de negocios y marketing de ciudades, este último favoreció la realización de un estudio exploratorio de los datos secundarios obtenidos, en documentos de organismos y asociaciones relacionadas con la gestión turística en São Paulo. Señalan que incluyeron en su estudio datos ganados en el trabajo de campo de los establecimientos comerciales, elementos culturales, información sobre la estructura hotelera y los atractivos ubicados en la avenida, de esa forma pudo probarse que el carácter del ícono, facilita la difusión de la oferta turística en la región.
Any Brito Leal Ivo (2011), estudió la intervención urbanística y la creación de ciudades en el mundial de fútbol Brasil 2014. En su artículo discute cómo las intervenciones contemporáneas de remodelaciones urbanas intensas y legitimadas han contribuido para la construcción de marca país, y su impacto en la ciudad y espacios, indica que los grandes eventos se convierten en nuevas estrategias de intereses económicos nacionales en un ámbito global, y las intervenciones urbanas pasan a ser clave, para la re significación de la nación en ese contexto.
Quien hace una definición entre marca de producto y marca país, donde la marca producto se asocia a gestión de venta y creación simbólica de producto, mientras que marca ciudad, se relaciona o se puede aplicar al marketing de ciudades y se refiere a la comercialización de un lugar para diversos turistas, inversionistas directos, habitantes y mercado de exportación de profesionales. La investigadora afirma que en ese caso las ciudades se toman como bienes de consumo inmersas en el turismo, la cultura y el entretenimiento entre otros sectores del mercado. Asimismo, pone como ejemplo a ciudades que se venden como productores en sectores públicos y privados de la industria turística nacional e internacional en la que nombra a Salvador en Brasil y Barcelona en España. Indica que según la definición de Simon Anaholt, el mayor desafío para la construcción de la imagen nacional fuerte y competitiva, es conseguir que las diversas formas de divulgación y los agentes, como los actores políticos produzcan mensajes coherentes y uniformes sobre el país, tanto para el público interno como externo, a fin de que las políticas se dirijan a transformar el país según esa imagen diferencial en el mercado mundial. Durante su proceso de desarrollo menciona que pensar en estado nación según marca país, es redefinir el estado como una corporación inmersa en el mercado contemporáneo, fuera del sentido político. Concreta de la misma manera que el estado estaría fundando gradualmente sus estrategias sobre el desarrollo de esos nuevos prototipos del mercado.
Haciendo un análisis de varios autores, Any Brito Leal Ivo (2010), plantea una hipótesis que sostiene que la adopción de nuevos valores en el mercado, como valores nacionales y los daños en los procesos políticos puede ir en varias direcciones, desde un vacío en la imagen creada y la realidad, hasta la dominación y direccionamiento de las políticas culturales. Añade que el Mundial de Fútbol 2014, en Brasil, consolida una nueva imagen del país y que es –"El Brasil que despega"– en el escenario global. Ya que el mundial es un evento de gran importancia que se ajusta a la mecánica de gestión con reputación nacional, que posibilita que los juegos tengan sedes en diferentes ciudades del país, afirma que más allá del marketing de lugares, se construye también una idea de Brasil de acuerdo en expectativas distintivas y se refiere, al intento de forjar elementos claramente identificables, como representaciones visiblemente reconocidas como brasileras, mediante las ciudades escogidas y presentadas como la cara de Brasil.
Agrega que la intención del gobierno brasileño va más allá de ser sede del Mundial 2014 y recibir a los turistas, ya que el evento construye un proceso para el futuro próximo, mostrando la modernización nacional, su capacidad y su fuerza económica, convirtiéndose en proyecto legítimo que busca una nueva posición del país en la geopolítica mundial.
Como conclusión indica que la grandeza y la intensidad del volumen de obras se imponen como objetivo no sólo por el rito y el impacto simbólico de las noticias, sino por los negocios involucrados. La ciudad se libera de las ataduras de la regulación de las leyes, paradójicamente, los nuevos instrumentos legales favorecen la permisividad del uso del espacio urbano y el avance de los intereses particulares sobre los colectivos, así el desarrollo del evento trae nuevos cuestionamientos a la construcción y trascendencia del espacio urbano y la ciudad en la búsqueda desenfrenada de forjar una ciudad global.
En la Universidad de Palermo, Vélez Jaramillo (2008), realizó una tesis titulada: Los circuitos culturales en la construcción de marca ciudad. Caso Medellín. Su estudio se refiere a la construcción de marca en Medellín. Menciona que para el trabajo de desarrollo de una marca ciudad es necesario contar con un equipo de profesionales en varios campos como arquitectos, administradores, sociólogos, empleados del sector publico, diseñadores, comunicadores, que tratan en última instancia, en la elaboración de una propuesta en la que se deben considerar una serie de cuestiones, en lo que refiere al diseño. De acuerdo a los estudios en que se basó, divide al trabajo en cuatro ramas, el diseño de lo simbólico y la comunicación visual, el diseño de materiales para la industria, el diseño de actividades y servicios programados en lo que respecta al uso de espacios públicos para eventos y relaciones públicas, y el diseño de sistemas y entornos físicos, en el que se refiere a la arquitectura y diseño forestal en áreas verdes. Indica que además del trabajo interdisciplinario debe destacarse la importancia del Estado, no sólo en cuanto a la financiación del proyecto, sino más bien para el despliegue de políticas entre las cuales puede ubicarse el crecimiento de una marca ciudad en la integración de los sectores privados.
El enfoque que aporta con su trabajo desde el diseño contempla conceptos tales como marca, submarca y marca ciudad, relacionados con otros conocimientos como es consumo cultural y política cultural, no obstante hace énfasis en que hará proyección de los circuitos culturales de la ciudad de Medellín. Así, plantea como hipótesis que el desarrollo de los circuitos culturales opera como elemento clave para la integración y la dinámica entre las submarcas que conforman la marca ciudad. Entre sus objetivos plantea definir los conceptos de marca, identidad de marca, y marca ciudad, como una aproximación a las manifestaciones culturales en la ciudad antes mencionada. Señala que el relevamiento de actividades culturales durante el segundo semestre de 2006 y el primer semestre del 2007, comprendió un período en el que comenzó a desarrollarse un plan de mercadeo en la ciudad 2006 - 2016 auspiciado por la Alcaldía de Medellín.
En ese sentido según afirma, debe destacarse el papel impulsor del estado municipal, los cambios en el desarrollo urbano registrados en la ciudad durante el año 2000, configurando el contexto en el cual el estado ha trabajado en el espacio público, como política de integración ciudadana y democratización del acceso y la participación en la vida cultural para los diversos sectores de la sociedad, en relación con el panorama de las actividades culturales, que actualmente se observan en Medellín. Su propuesta consiste en una serie de circuitos culturales para la ciudad, para hacer visible los lugares y establecer conexión entre ellos y principiar posibles recorridos a través de distintos medios: sistema de señalización, publicación de mapas y guías impresas, desarrollo y actualización permanente de su sitio web, resulta imprescindible una mirada analítica más amplia y contextual sobre la ciudad, en el espacio en el que se despliegan las actividades culturales.
Señala que en su trabajo investigativo, su hipótesis hizo hincapié en el carácter interdisciplinario que implica la construcción de una imagen marcaria. Uno de sus objetivos contempló el diseño de los conceptos de marca, submarca y marca ciudad, presentó toda una serie de consideraciones al concepto de marca y a la construcción de una marca ciudad y otros elementos que componen submarcas y circuitos culturales relacionando otros conceptos mencionados como consumo y política cultural. Consideró pertinente para el caso de Medellín la construcción de marcas alternas en la imagen marcaria de la ciudad que agrupen diferentes áreas de trabajo o de interés: educación, turismo, cultura, servicios sociales, salud y espacio público. En participación del sector público y privado, ya que por medio de las marcas alternas ayudan a estructurar y clasificar la oferta y servicios ofrecidos por ambos sectores.
Por su parte, Miguel Badillo (2010), realizó una investigación de City-marketing en ciudades intermedias: caso Palmira - Colombia. Su estudio plantea que se basa específicamente en su etapa de diseño, ya que su proyecto surgió de la necesidad de generar acciones diná- micas y metodológicas, a fin de implementar un mecanismo que permita el diseño de un instrumento de gestión y promoción de la ciudad. La población de su estudio se integró con habitantes de la ciudad, visitantes y dirigentes de diversos sectores del Valle del Cauca en Colombia. La metodología empleada se basó en un estudio documental y el uso de instrumentos, cualitativos y se apoyó en cartografías urbanas, estudio de imaginarios y mediciones cualitativas de comunicación publicitaria, por lo cual para su realización, el investigador estableció un eje conceptual para la implementación de un plan de city-marketing en Palmira y una segunda fase donde desarrolló la sensibilización, la caracterización de la ciudad, los lineamientos estratégicos y los parámetros para la construcción de la marca y el diseño del plan de comunicación.
Su proyecto inició en el año 2003 donde a través del Centro Integrado para el Desarrollo de la Investigación (CIDI), conjuntó con un equipo de estudiantes liderados por un docente, quienes estructuraron el proyecto plataforma de posicionamiento Palmira hasta el 2006. Luego pasa al programa de publicidad y es continuado por un nuevo grupo de estudiantes dirigidos por una docente quienes estructuran la primera fase que es la auditoría de la imagen Palmira, para el desarrollo de un proyecto de citymarketing.
Menciona que durante el año 2007 el grupo de investigación publicitaria retomó el tema y realizó una investigación documental, partiendo de los resultados que existían en la misma universidad de estudios anteriores, tomando en cuenta un tema de gran importancia para su caso, por lo cual el investigador indica que la primera fase fue la visualización del tema. En el año 2009 se avanzó en una segunda fase, que fue el proceso de oficialización, donde trabajó en una propuesta integrada como parte de las diversas acciones que el actual gobierno implementaría en el plan de desarrollo.
En la Universidad de Palermo, Carlos Calle (2008), desarrolló un estudió basado en la marca ciudad de Cuenca como un elemento de participación social. Su estudió está basado en la ciudad de Cuenca que es la tercera ciudad más importante del Ecuador y para ello en su introducción se refiere al actual contexto de la globalización que propicia nuevos escenarios, para la comunicación, las exportaciones y el turismo, por lo cual en la ciudad antes mencionada a través de su alcalde se implementó una estrategia de marca ciudad, que comprende un elemento gráfico identificador y una campaña de posicionamiento como punto turístico enfocado en un diferenciador que posee ya que es patrimonio cultural de la humanidad, compuesto por elementos tangibles e intangibles.
Para ello se enfoca en establecer un concepto más claro de marca ciudad, analizando a la misma desde el acoplamiento de la globalización y la mundialización para tomarla como herramienta para fomentar la participación social. Analiza la implementación y promoción de la marca estudiada y su contribución en el marco del turismo, ya que en su trabajo se ejecuta un estudio estructural de los principios que conforman la marca ciudad y su relación con el diseño, su importancia, su interacción con el desarrollo diario de la ciudad. Resalta la importancia de un sello marcario para la misma, dirigiéndose al municipio con miras a mejorar el uso y la actual promoción de la propuesta para reconocerla como un instrumento social que contribuya a la mejor calidad de vida. En su hipótesis plantea desarrollar una estrategia mucho mejor de lo que funcionaba hasta el 2005, donde no se cumplía lo que tenia que dar de una Marca Ciudad, para lo cual piensa posicionarla e instaurarla como herramienta comunicativa real; como elemento gráfico y no como símbolo. Para posicionar a la ciudad de Cuenca como un destino turístico debido a que en la ciudad el turismo representa un rubro muy importante, ya que según menciona existe un estudio que afirma que un 51,7% del ingreso económico proviene del turismo. A través de la investigación se trata no sólo de explotar la parte turística sino también la comercial y lograr la integración de la ciudadanía para el desarrollo de la marca ciudad.
Como aporte se integra su estudio para mejorar la promoción de la propuesta para reconocer la marca ciudad como instrumento social.
En España, Sánchez Moya (2010), efectuó una tesis sobre Barcelona y Estambul y la imagen de la ciudad como valor de cambio. Introduce el tema haciendo una introducción breve al concepto de marca ciudad y su importancia, para luego introducir al lector en la concepción de marca Barcelona. Afirma que los proyectos que se han llevado a cabo en la ciudad la han transformado en una marca. Como prueba de esa transformación aduce que la película de Woody Allen que se filmó en la ciudad de Condal, se presentó simplemente como "Vicky - Cristina Barcelona" entendiéndose la palabra Barcelona como un modelo de ciudad, como una marca. Mediante una construcción visual del territorio, Barcelona se presenta a través de distintas marcas, con la intención de atraer turistas y capital extranjero a la ciudad. En su estudio escogió tres de las marcas de Barcelona que estuvieron presentes durante las cuatro últimas décadas, desde principio de los años 1980 hasta el año 2010.
Comienza por hacer el análisis de la marca Barcelona Mediterránea, explicando el concepto que da inicio al nombre para el desarrollo de la misma, como una ciudad mediterránea donde explica brevemente los proyectos que se llevaron a cabo en el litoral de Barcelona con el fin de abrir la ciudad al mar. Siguiendo con la marca Barcelona fue reinventada y trata de las transformaciones urbanas que se desarrollaron desde la democracia, con el fin de convertir a la ciudad en una metrópolis moderna, como un modelo Barcelona.
En el mismo país, Paz Balibrea (2004), efectuó una investigación sobre el concepto de modelo de Barcelona. Indica que la idea es utilizada de forma dominante en los círculos internacionales de urbanistas, arquitectos, geógrafos, sociólogos, políticos municipales y expertos en políticas culturales, para definir lo que llama una estrategia de regeneración urbana redefinida. Considera que el modelo Barcelona es positivo y se considera como un gran éxito de las resoluciones urbanísticas adoptadas en diseño y arquitectura tenidas como de alta calidad formal y estética. Se propuso hacer un recorrido crítico por la historia del modelo hasta esos momentos, y muestra que el consenso entregado y/o apático que ha caracterizado la actitud de la mayoría de los ciudadanos ante su ciudad y especialistas ante su objeto de estudio manifiesta que existen signos de resquebrajamiento.
Su aporte proviene de la historia y la crítica cultural por lo cual integró dos elementos de análisis en el debate crítico sobre la ciudad, aunque los presenta por separado, se necesitan mutuamente en la argumentación. Uno es la importancia del estudio de la cultura como eje transversal que recorre y da sentido a las transformaciones que constituyen el modelo de Barcelona, y el otro elemento a consideración es su hipótesis, que propone la utilidad crí- tica de distinguir los conceptos de modelo y marca, a la hora de definir la naturaleza de las transformaciones urbanísticas de la ciudad, a su entendimiento y uso desde la transición.
La investigadora se basa en que para construir la imagen modelo de Barcelona, el cine hizo un gran aporte en el modelo de construcción de Barcelona. Por ello en la medida en que escogió seis películas de directores españoles, norteamericanos y europeos, el cine pertenece a las industrias culturales que en los últimos años han aportado al desarrollo de dicho modelo. Indica que Barcelona ha experimentado un crecimiento exponencial desde la segunda mitad de los años noventa. En la ciudad se incorporó un organismo institucional que da soporte a la idea de introducir, el poder de la difusión de la imagen en la ciudad, por medio de espectáculos gratuitos en salas de cines públicas. Lo que crea uno de los medios más eficaces de propaganda infundada en la ciudad y su gran difusión se convierte en un agente ideológico, capaz de contribuir eficazmente en la construcción de un modelo a seguir.
Luego del análisis de las películas de varios directores, la investigadora hace énfasis en que no todas las muestras de cine pueden crear un modelo eficaz, he indica que los aspectos más progresistas en el origen del modelo Barcelona, que provenían de configuraciones socio-políticas catalanas y españolas heredadas del empuje del fin de la dictadura, no deben llevar a los ciudadanos ni a la negación, ni a la nostalgia de su existencia, ya que desde y gracias a aquella época, Barcelona tiene elementos urbanismo democratizante e integrador que siguen presentes en el espacio social y constituido de la ciudad.
La ciudad se regeneró bajo la premisa de conectar la nueva urbanidad con una memoria colectiva arquitectónica muy parcial, de la gran burguesía catalana de la que muchos de los agentes del modelo Barcelona eran, en definitiva, herederos; por no hablar de cómo la agenda terciaria impuesta sobre la ciudad, desvirtúa y resignifica, pero no hace desaparecer lo más socialmente progresista del modelo, vaciándolo en marca. Es por ello que deduce que el modelo ha muerto ahogado por las imposiciones de la marca. Sin embargo, aduce que se recuperó el concepto de modelo como una particular forma de entender la relación con el espacio urbano que consiste en afirmar el derecho de todos los ciudadanos a la ciudad.
Richard Eugenie (2008), expone un tema que no tiene que ver con la marca ciudad, pero aborda un punto que es significativo para el proyecto de investigación, con un tema titulado Álvaro Uribe: la comunicación por la imagen. Principios de marketing político. Menciona que en Colombia en cercanías de los procesos de elección presidencial en el año 2006, Álvaro Uribe Vélez, se lanzaba a la reelección. Los habitantes de Colombia tenían al candidato presidencial como un personaje de imagen política bien fuerte por la construcción sólida a través de los medios de comunicación, en la que se aplicó una campa- ña permanente haciendo uso de los medios de comunicación masivos a su alcance tanto tradicionales, audiovisuales y directos con una posición que lo privilegiada a pesar de las garantías que ofrece la Ley colombiana. Su campaña se dividió en dos etapas en la cual la primera fase, se recolectaron testimonios por parte de los colombianos en apoyo a Uribe haciendo notar en apoyo popular para luego ser utilizados con fines electorales, en su segunda fase se procede a crear la estrategia de comunicación visual para los afiches de campaña, a través del website www.adelantepresidente.com en la que los votantes podían elegir la imagen de campaña por medio de votación. La importancia en el uso de todos estos medios influyeron en la agenda mediática en los meses siguientes, el autor afirma que la construcción de todas estas estrategias construyeron un amplio dispositivo de persuasión a los futuros electores. Es por ello que Eugenie (2008), propone en su investigación un estudio semiológico de los afiches de campaña, para apreciar el alcance que tuvieron las herramientas de marketing político, para explicar el éxito obtenido por el actor político durante el 2002 y la facilidad con la que logró ser presidente en el 2006, examinando las imágenes de campaña en cinco etapas, para lo cual analizó la construcción del sentido de la imagen, las relaciones interpersonales, el relato, modalidades de acción y por último pero no menos importante las pasiones y sensaciones que producían los mensajes en la población. En su análisis de las imágenes reconoce todos los elementos gráficos contenidos en el afiche de campaña en el que destaca la construcción de la imagen en cuanto a simbologías y en la discursiva aplicada en el texto. En todas las etapas de su investigación de la imagen campaña presidencial de Uribe, el autor concluye con que todos los elementos gráficos no fueron puestos por casualidad, ya que la conformación de los mismos construye una realidad que resalta los valores del actor político.
Por otro lado Leyvi Castro Martínez (2012), estudió el caso el caso del presidente Barack Obama, a través de las técnicas del marketing político utilizadas en los medios de comunicación directos, como son las redes sociales, website, mensajes de texto, correo electrónico, etc., con el fin de llegar a más adeptos logrando posicionar al candidato como un producto a partir de toda la constante mediatización, logrando consolidar el voto duro e incursionando en una nueva forma de hacer política.
En el estado de la cuestión realizado se da cuenta de la ausencia de trabajos que aborden la problemática especifica de este proyecto, por tanto se cree que con el desarrollo de esta investigación se contribuirá, a la construcción de una marca ciudad que cumpla con los objetivos que se deben tener para crear una marca que aporte a la edificación de nuevas marcas. Con los interrogantes abiertos en este proyecto de investigación, sobre el tema específico de la marca ciudad de Buenos Aires con las siguientes preguntas ¿en qué punto la marca ciudad de Buenos Aires se unifica con la marca partidaria del "PRO"? y ¿qué efectos tiene la mediatización de un actor político en una marca pública?
Si bien en los trabajos mencionados se abordan las estrategias para la construcción de una marca ciudad y el desarrollo que se ha venido proyectando, muy poco se tiene en consideración acerca del tipo de estrategia que usan los administradores o coordinadores políticos, para el tratamiento del sello marcario de la ciudad Autónoma de Buenos Aires.

Línea temática
Esta investigación se encuentra enmarcada en dos líneas temáticas: 1) Medios y estrategias de comunicación. 2) Diseño y producción de objetos, espacios e imágenes.
Además está como objeto el estudio la marca de la Ciudad Autónoma de Buenos Aires entre el periodo (2007-2015) con el fin de evidenciar una estrategia de marketing político, en el concepto de una marca ciudad unificando la comunicación pública con la comunicación partidaria.
Lo que Brindará soporte a nuevas investigaciones y tratamientos de futuras marcas, en las que la ideología política no intervenga en su totalidad para el desarrollo y creación de las mismas, así de esta forma pueden evolucionar durante cada período de gobierno y continúe siendo administrada por el siguiente gobierno que la dirija.

Orden de trabajo y justificación

Capítulo I: La Comunicación Política desde los medios de comunicación masivos.
En este capítulo, se aborda el tema en referencia al papel que ejercen los medios de comunicación masivos en la comunicación política. Iniciando en la diferenciación entre lo público y lo partidario, para posteriormente dejar en claro la marca pública, la marca partidaria y la vinculación que estas tienen en la participación con los habitantes, como un comportamiento democrático por parte de las políticas públicas de los gobiernos pertinentes. A su vez en este capitulo se pone en contexto, acerca de la comunicación masiva y la persuasión que esta ejerce en el elector dando paso a la opinión pública y la transformación que sufre con los medios de comunicación masivos (llamada opinión publicada), la cual interviene en la agenda setting de los actores políticos y por medio de ésta se da la construcción de la imagen de la realidad social, que puede persuadir al elector de forma directa o indirecta sobre su entorno social.
A modo de cierre, para este capítulo se presentan las campañas políticas en la Argentina y la participación de la prensa en los gobiernos democráticos, a comienzos del año 1983, como un proceso de vinculación de los medios de comunicación masivos con la política.

Capítulo II: Estrategias de marketing político.
En este capítulo se exponen las estrategias que se despliegan en el marketing político para la comunicación electoral, en el que se definen las nociones de esta disciplina, mencionando términos como construcción de la imagen política y como afecta ésta en la percepción del elector. Diferenciación entre marketing comercial y marketing político. Candidato y posicionamiento que definen el papel del candidato y la importancia del posicionamiento en el marketing político, el discurso en la disciplina mencionada y cómo funciona en las estrategias de campaña. A su vez se nombran las características de la publicidad política y las campañas electorales. Asimismo las herramientas del marketing político entre las que destacan las herramientas tradicionales, audiovisuales y de marketing directo, por último el elector y rol en el centro de todas estrategias que se mencionan.

Capítulo III: Construyendo la marca en la ciudad.
En este capítulo se define el concepto de marca e introduce al término de marca ciudad, qué es, y la importancia de sus públicos tanto interno como externo, el funcionamiento de las marcas de ciudad y por medio de quién se gestionan, la construcción de las marcas territoriales como un término que también se les da a estas estrategias de sello marcario, el city-marketing y sus estrategias en la marca ciudad, estrategias de reconstrucción de marcas que apostaron por la reconstrucción desde lo social para posteriormente fortalecerse en su estrategia marcaria, casos que han transcendido como: Berlín, Barcelona, Curitiba y Medellín al mismo tiempo que se hacen referencia de dos casos de comunicación de sello marcario en Argentina, ya que el caso de estudio se sitúa en el país mencionado.

Capítulo IV: Desarrollo Metodológico.
En este capítulo se desarrollan las herramientas metodológicas del tema de investigación que es de tipo descriptivo y de carácter cualitativo, en el cual se desarrollarán entrevistas en profundidad y un análisis de contenido de los elementos de comunicación de la marca pública con la marca partidaria, con lo que se busca comprobar la hipótesis y los objetivos de la investigación.