Academic literature on the topic 'Griffiths, Daniel E , 1917-1999'

By Stein Edith: Zum problem der Einfühlung, Niemeyer, Halle 1917, Reprint der OriginalausgabeKaffke, München 1980, trad. it. Il problema dell’empatia, trad. di E. Costantini e E. Schulze Costantini, Studium, Roma 1985. Beiträge zur philosophischen Begründ der Psychologie und Geisteswissen schaften: a) Psychische Kausalität; b)Individuum und Gemeinschaft, «Jahrbuch für Philosophie und phänomenologische Forschung», vol. 5, Halle 1922, pp. 1-283, riedito da Max Niemeyer, Tübingen 1970, trad. it. Psicologia e scienze dello spirito. Contributi per una fondazione filosofica, trad. di A. M. Pezzella, pref. di A. Ales Bello, Città Nuova, Roma 1996. Was ist Phänomenologie?, in Wissenschaft/Volksbildung, supplemento scientifico al «Neuen Pfälzischen Landes Zeitung», n. 5, 15 maggio 1924; è stato pubblicato nella rivista «Teologie und Philosophie», 66 (1991), pp. 570-573; trad. it. Che cosa è la fenomenologia? in La ricerca della verità – dalla fenomenologia alla filosofia cristiana, a cura di A. Ales Bello, Città Nuova, Roma 1993, pp. 55-60. Endliches und ewiges Sein. VersucheinesAufstiegszum Sinn des Sein (ESW II), hrsg. von L. Gelber und R. Leuven, Nauwelaerts-Herder, Louvain-Freiburg 1950, trad. it. Essere finito e essere eterno. Per una elevazione al senso dell’essere, trad. it. di L. Vigone, rev. di A. Ales Bello, Città Nuova, Roma 1988. Welt und Person. BeträgezumchristlichenWahrheitstreben (ESW VI), hrsg. von L. Gelber und R. Leuven, Newelaerts – Herder, Louvain – Freiburg 1962, trad. it. Natura, persona, mistica. Per una ricerca cristiana della verità, trad. it. di T. Franzoni, M. D’Ambra e A. M. Pezzella, a cura di A. Ales Bello, Città Nuova, Roma 1999. AusdemLebeneinerjüdischenFamilie (ESW VII), Herder, Freiburg i. Br. 1987, trad. it. Storia di una famiglia ebrea. Lineamenti autobiografici: l’infanzia e gli anni giovanili, Città Nuova, Roma 1992. Einführung in die Philosophie (ESW XIII), hrsg. von L. Gelber und M. Linssen, Herder, Freiburg i. Br. 1991, trad. it. Introduzione alla filosofia di A. M. Pezzela, pref. di A. Ales Bello, Città Nuova, Roma 1998. Briefean Roman Ingarden 1917-1938 (ESW XIV), Einleitung von H. B. Gerl-Falkovitz, Anmerkungen von M. A. Neyer, hrsg. von L. Gelber und M. Linssen, Herder, Freiburg i. Br. 1991, trad. it. Lettere a Roman Ingarden, trad. it. di E. Costantini e E. Schulze Costantini, Libreria Editrice Vaticana, Città del Vaticano 2001. Potenz und Akt. StudienzueinerPhilosophie des Seins (ESW XVIII), bearbeitet und miteinerEinfürungversehen von H. R. Sepp, hrsg. von L. Gelber und M. Linssen, Herder, Freiburg i. Br. 1998, trad. it. Potenza e atto. Studi per una filosofia dell’essere, trad. di A. Caputo, pref. di A. Ales Bello, Città Nuova, Roma 2003. By others on Edith Stein and Empathy: Albiero, Paolo and Matricardi Giada, Che cos’è l’empatia, Carocci, Roma, 2006. Ales Bello, Angela, Empathy, a return to reason, in The self and the other. The irreducibile element in a man. Part I, ed. by A. T. Tymieniecka, Dordrecht-Boston, Reidel Publishing Company, in «Analecta Husserliana», 6 (1977), pp. 143-149. – Edith Stein: da Edmund Husserl a Tommaso D’Aquino. In Memorie Domenicane, n. 7, n.s., 1976. – Edmund Husserl e Edith Stein. La questione del metodo fenomenologico, in «Acta Philosophica», 1 (1992), pp. 167-175. – Fenomenologia dell’essere umano – Lineamenti di una filosofia al femminile, Città Nuova, Roma 1992. – Analisi fenomenologica della volontà. Edmund Husserl ed Edith Stein, in «Per la filosofia», 1994, n. 31, pp. 24-29. – Lo studio dell’anima fra psicologia e fenomenologia in Edith Stein, in Sogno e mondo, Edizioni Scientifiche Italiane, Napoli 1995, pp. 7-25. – Edith Stein. Invito alla lettura, Edizioni San Paolo, Milano 1999. – Edith Stein, Piemme, Casale Monferrato 2000. – Empatia e dialogo: un’analisi fenomenologica, in A. DENTONE (a cura di), Dialogo, silenzio, empatia, Bastoni Editrice Italiana, Foggia 2000, pp. 65-85. – L’universo nella coscienza. Introduzione alla fenomenologia di Edmund Husserl, Edith Stein, Hedwig Conrad-Martius, Edizioni ETS, Pisa 2003. – Persona e Stato in Edith Stein in D’Ambra, Michele(a cura di), Edith Stein. Una vita per la verità, «Quaderni dell’AIES», n. 1, Edizioni OCD, Roma 2005. – Edith Stein: lo spirito umano in cammino verso la santità in D’Ambra, Michele(a cura di), Edith Stein.Lo Spirito e la santità, «Quaderni dell’AIES», n. 2, Edizioni OCD, Roma 2007. Alfossi, Maura. et al., Guarire o curare? Comunicazione ed empatia in medicina, La Meridiana, Molfetta (BA), 2008. Balzer, Carmen, The Empathy Problem in Edith Stein, in Huusserlian Phenomenology in a New Key. Intersubjectivity, Ethos, the Social Sphere, Human Encouter, Pathos, ed. by A. T. Tymieniecka, Kluwe Academic Publisher, Dordrecht-Boston-London, in «AnalectaHusserliana», 35 (1991), pp. 271-278. Baron-Cohen, Simon., La scienza del male. L’empatia e le origini della crudeltà, Cortina, Milano, 2012. Bellingreri, Antonio, Per una pedagogia dell’empatia, Vita e Pensiero, Milano, 2005. Bettinelli, Carla,Il pensiero di Edith Stein. Dalla fenomenologia alla scienza della Croce, Vita e Pensiero, Milano 1976. – Il problema dell’Einfülung, in «Hermeneutica», 9 (1989), pp. 291-304. – La fenomenologia, uno sguardo sulla verità, in «Aquinas», 37 (1994), pp. 377-386. – L’itinerario di Edith Stein: dalla psicologia alla metafisica, alla mistica, in «Letture», 32 (1997), pp. 505-524. Boella, Laura and Buttarelli Annarosa,Per amore di altro. L’empatia a partire da Edith Stein, Raffaello Cortina Editore, Milano 2000. – Grammatica del sentire. Compassione, Simpatia, Empatia, CUEN, Milano, 2004. Bonino, Silvia, et al. (a cura di), Empatia. I processi di condivisione delle emozioni, Giunti, Firenze, 1998. Bronzino, Cristina, Sentire insieme. Le forme dell’empatia, ArchetipoLibri, Bologna, 2010. Challita, Marie, The empathic brain as the neural basis of moral behaviour Presented from interdisciplinary perspectives, Dissertatio ad Doctoratum in Facultate Bioethicæ Pontificii Athenæi Regina Apostolorum, Rome 2014. Cerri Musso, Renza,La pedagogia dell’Einfühlung. Saggio su Edith Stein, La Scuola, Brescia, 1955. Costantini, Elio,Einfühlung und Intersubjektivitätbei Edith Stein und bei Husserl, in The Great Chain of Being and Italian Phenomenology, in «AnalectaHusserliana»,, 11 (1981), pp. 335-339. – Edith Stein. Profilo di una vita vissuta alla ricerca della verità, Libreria Editrice Vaticana, Città del Vaticano 1987. – Note sull’empatia nell’approccio interpersonale, in «Aquinas», 30 (1987), pp. 135-140. – L’empatia, conoscenza dell’”Io” estraneo, in «Studium», 86 (1990), pp. 73-91. D’Ambra, Michele,Il mistero e la persona nell’opera di Edith Stein, in «Aquinas», 34 (1997), pp. 581-591. D’Ippolito, Maria Bianca,L’analisi fenomenologica dell’anima, in«Aquinas», 41 (1997), pp. 61-67. De Waal Frans., L’età dell’empatia. Lezioni della natura per una società più solidale, Garzanti, Milano, 2011. Di Muzio, Luigi Carlo,I giorni della verità. La vicenda di Edith Stein, La sorgente, Vicenza, 1974. Epis, Massimo,Io, anima, persona nella fenomenologia di Edith Stein, in «Teologia», 27 (2000), pp. 52-70. – Fenomenologia della soggettività, LED, Milano 2003. Fidalgo, Antonio,Edith Stein, Theodor Lipps und die Einfühlungsproblematik, in R. L. FETZ - M. RATH – P. SHULZ(hrsgg.), Studien zur Philosophie von Edith Stein – Internationales Edith-Stein-Symposion Eichstätt 1991, in «Phänomenologische Forschungen», 26/27, 1993, pp. 90-106. Fortuna Federico, Tiberio Antonio, Il mondo dell’empatia. Campi di applicazioni, Franco Angeli, Milano, 20012. Freedberg David and Gallese Vittorio, Movimento, emozione ed empatia nell’esperienza estetica. In Teorie dell’immagine. Il dibattito contemporaneo, a cura di Pinotti, Andrea and Somaini Antonio Cortina, Milano, 2009. Galeazzi, Umberto., La lezione di Husserl nell’itinerario di ricerca di Edith Stein, in «Hermeneutica», 1989, n. 9, pp. 363-384. Galofaro, Joseph,La tesi di laurea sull’empatia, in «Rivista di Vita Spirituale», 41 (1987), pp. 255-261. Gamarra, Daniel, Edith Stein: il problema dell’empatia, in «Divus Thomas», 91 (1988), pp. 181-189. Geiger, Mattis, Sul problema dell’empatia di stati d’animo, in Besoli, Stefano and Guidetti, Luca, (a cura di) Il realismo fenomenologico. Sulla filosofia dei circoli Monaco e Gottinga, Quodlibet, Macerata 2000. – Essenza e significato dell’empatia, in Pinotti, Andrea (a cura di) Estetica ed Empatia. Antologia, Guerini e associati, Milano. 1997. Ghigi, Nicoletta, L’orizzonte del sentire in Edith Stein, Nimesis, Milano-Udine, 2011. Giusti, Edoardo and Locatelli, Maura, L’empatia integrata. Analisi Umanistica del comportamento motivazionale nella clinica e nella formazione, Sovera, Roma 2000. Giordano, Maria, Ripensare il processo empatico, Franco Angeli, Milano, 2004. Herbstrith, Waltraud,Edith Stein: una donna per il nostro secolo, Vita e Pensiero, Milano 1971. Hoffman, Martin,Empatia e sviluppo morale, Il Mulino, Bologna, 2008. Hughes, John,Edith Stein’s Doctoral Thesis on Empathy and the Philosophical Climate from which emerged, in «Theresianum», 36 (1985), pp. 455-484. Kohut, Heinz,Introspezione ed empatia: raccolta di scritti (1959-1981) (a cura di) A. CARUSI, Boringhieri, Torino, 2003. Körner,Reinhard,L’ Empatia nel senso di Edith Stein. Un atto fondamentale della persona nel processo cristiano della fede, in SLEIMAN J. – L.BORRIELLO (edd.), Edith Stein. Testimone di oggi profeta per domani, atti del Simposio Internazionale, Teresianum (Roma) 7-9/10/1998, Libreria Editrice Vaticana, Città del Vaticano 1999, pp. 159-180. Lavigne,Jean François,Da Husserl a Tommaso D’Aquino: la nozione di anima in Edith Stein in BUCARELLI M. – D’Ambra, Michele (a cura di), Fenomenologia e personalismo, Edizioni Nuova Cultura, Roma 2008. Lombardo, Gaetano, Edith Stein, il problema della coscienza tra empatia e interiorità, tesi di Laurea (July 7, 2009), Università degli studi di Messina, Italy. Manganaro, Patrizia, L’Einfühlung nell’analisi fenomenologica di Edith Stein, in «Aquinas», 43 (2000), pp. 101-121. – Empatia, Messaggero di S. Antonio Editrice, Padova 2014. Pancaldo, Diego,L’amore come dono di sé. Antropologia filosofica e spiritualità in Edith Stein, Pontificia Università Lateranense, Roma 2003. Paolinelli, Marco,Antropologia e “metafisica cristiana” in Edith Stein, in «Rivista di Filosofia Neoscolastica», 93 (2001), pp. 580-615. – Natura, spirito, individualità in Edith Stein, in D’Ambra, Michele (a cura di), E. Stein. Lo Spirito e la santità, «Quaderni dell’AIES», n. 2, a cura di Miche le D’ambra, Edizioni OCD, Roma 2007. Pezzella, Anna Maria, Edith Stein fenomenologa, in «Aquinas», 37 (1994), pp. 359-365. – Edith Stein e la questione antropologica, in «Per la filosofia», 17 (2000), n. 49, pp. 39-45. – L’antropologia filosofica di Edith Stein – indagine fenomenologica della persona umana, Città Nuova, Roma 2003. Pinotti, Andrea, (a cura di) Estetica ed Empatia. Antologia, Guerini e associati, Milano. 1997. – Storia di un’idea da Platone al postumano, Laterza, Roma-Bari, 2011. Rainone, Antonella, La riscoperta dell’empatia. Attribuzioni intenzionali e comprensione della filosofia analitica. Bibliopis, Napoli, 2005. Rifkin,Jeremy, La Civiltà dell’empatia. La corsa verso la coscienza globale nel mondo in crisi. Mondadori, Milano, 2010. Scherini, Marisa,Le determinazioni del finito in Edith Stein. La natura, il vivente, l’uomo, Edizioni OCD, Roma 2008. Schulz, Peter,Il concetto di coscienza nella fenomenologia di E. Husserl e E. Stein, in «Aquinas», 39 (1996), pp. 291-305. Secretan,Philibert,Il problema della persona in Edith Stein, in MELCHIORRE V. (a cura di), L’idea di persona, Vita e Pensiero, Milano 1996, pp. 325-341. Sinagra, Rosa, Empatia: la chiave di Edith Stein. Soggetto femminile in bioetica, Falco editore, Cosenza, 2006. StuberKarsten, L’empatia, Il Mulino, Bologna, 2010. Tommasi, Francesco Valerio,Lo sviluppo del dibattito fenomenologico: idealismo e realismo nel pensiero di Edith Stein, in«Aquinas», 45 (2002), pp. 171-186. Trentini, Cristina, Rispecchiamenti. L’amore materno e le basi neurobiologiche dell’empatia, Il Pensiero Scientifico Editore, Roma, 2008. Trevarthen, Colwyn, Empatia e biologia. Psicologia, Cultura e Neuroscienze, Cortina, Milano, 1998. Vanni Rovighi, Sofia,La figura e l’opera di Edith Stein, in «Studium», 60 (1954), pp. 554-568. Vigone, Luciana,Introduzione al pensiero filosofico di Edith Stein, Città Nuova, Roma 19912. Worringer, Wilhelm, Astrazione e Empatia. Un contributo alla psicologia dello stile, nuova edizione (a cura di) Pinotti, Andrea, Einaudi, Torino, 2008..

The Directory on Popular Piety and the Liturgy (DPPL) upholds that Christian worship originates and is brought to completion in the Spirit of Christ, which dispenses truthful liturgical devotion and realistic manifestations of popular piety. A vigorous engagement of evangelization and culture is embodied in the Sabuaga Festival, an Easter Sunday celebration in Sto. Tomas, Pampanga. It is a collaboration of the Catholic Church (St. Thomas the Apostle Parish) and the Local Government Unit (Sto. Tomas). This paper argues how a true and fruitful harmony between liturgy and popular piety is achieved in the Sabuaga Festival. Hence, the researcher articulates the following, namely: First, the dimensions of the Sabuaga Festival that make it an expression of popular piety. Second, the principles offered by DPPL for the true and fruitful harmonization of liturgy and popular piety. Third, the pastoral action plan, entitled: “An Authentic Pastoral Action of the Liturgy: Towards Building upon the Riches of the Sabuaga as a Popular Piety,” which provides suitable catechesis for the harmonization of Liturgy and Popular Piety in the Sabuaga Festival. References Archdiocese of Saint Paul and Minneapolis, “What Is ‘Liturgy’? Why Is It Important?” Accessed last March 29, 2021 from https://www.archspm.org/faith-and-discipleship/catholic-faith/what-is-liturgy-why-is-it-important/. Benedict XVI, Jesus of Nazareth. Holy Week: From the Entrance into Jerusalem to the Resurrection. London: Catholic Truth Society. Catholic Church. Catechism of the Catholic Church: Revised in Accordance with the Official Latin Text Promulgated by Pope John Paul II. Vatican City: Libreria Editrice Vaticana, 1997. Catholic Bishops’ Conference of the Philippines. Acts and Decrees of the Second Plenary Council of the Philippines. Manila: CBCP, 1992. Catholic Bishops’ Conference of the Philippines. Catechism for Filipino Catholics. Manila: ECCCE Word and Life Publications, 2008. Robert E. Alvis. “The Tenacity of Popular Devotions in the Age of Vatican II: Learning from the Divine Mercy,” Religions 12, 1 (2021): 65. https://doi.org/10.3390/rel12010065 Catholic Culture. “Catholic Activity: Liturgy of Easter Sunday and the Octave of Easter,” Accessed March 16, 2021 from https://www.catholicculture.org/culture/liturgicalyear/activities/view.cfm?id=1044. Chupungco, Anscar J. “Liturgical Inculturation: The Future That Awaits Us.” Accessed last 3 April 2021 from https://www.valpo.edu/institute-of-liturgical-studies/files/2016/09/chupungco2.pdf. Cole, Father. “St. John Damascene: Holy Pictures to the Rescue!” National Catholic Register. Last modified December 1, 1996. Accessed last March 31, 2021 from https://www.ncregister.com/news/st-john-damascene-holy-pictures-to-the-rescue. Coffey, David. “The Common and the Ordained Priesthood,” Theological Studies 58 (1997). Congregation for Divine Worship and Discipline of the Sacraments. Directory on Popular Piety and the Liturgy, Principles, and Guidelines. Promulgated on December 2001. Accessed from http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20020513_vers-direttorio_en.html Deguma, Jabin J. Melona S. Case, and Jemima N. Tandag. “Popular Religiosity: Experiencing Quiapo and Turumba.” American Research Journal of Humanities & Social Science Vol. 2, 6 (June 2019). https://www.researchgate.net/publication/337158384_Popular_Religiosity_Experiencing_Quiapo_and_Turumba Duggan, Robert D. “Good Liturgy: The Assembly,” America: The Jesuit Review. Last modified, 1 March 2004. Accessed last 4 April 2021 from https://www.americamagazine.org/issue/475/article/good-liturgy-assembly Ecclesia in Asia, Post Synodal Exhortation solemnly promulgated by His Holiness: John Paul II on November 6, 1999. Accessed last March 29, 2021 from http://www.vatican.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp- ii_exh_06111999_ecclesia-in-asia.html. Estevez, Jorge Arturo Medina. “Popular Piety And The Life Of Faith,” Catholic Culture. Accessed March 31, 2021 from https://www.catholicculture.org/culture/library/view.cfm?recnum=4614. Evangelii Gaudium. Apostolic Exhortation on the Proclamation of the Gospel in Today’s World of the His Holiness Pope Francis promulgated on 24 November 2013. Accessed last 4 April 2021 from http://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#The_evangelizing_power_of_popular_piety Evangelii Nuntiandi Apostolic Exhortation, solemnly promulgated by His Holiness Pope Paul VI on December 8, 1975. Accessed last 30 March 2021 from http://www.vatican.va/content/paul-vi/en/apost_exhortations/documents/hf_p-vi_exh_19751208_evangelii-nuntiandi.html. Fifth General Conference of the Bishops of Latin America and the Caribbean convened in Aparecida (Brazil), from May 13 to 31, 2007. 258-265. Gueguen, John. “Jesus of Nazareth from Baptism in the Jordan to the Transfiguration Joseph Ratzinger-Pope Benedict XVI." Accessed last 14 March 2021, from http://my.ilstu.edu/~jguegu/BenedictXVIPart2.pdf?fbclid=IwAR2Ehr2_33BasxvvDnOGBEqaEz0VajyxpzfO2FYCq5Vi-j0et09a_St2PiU Graduateway. “Popular Piety: Emotive Christianity in Medieval Society Example.” Accessed last 11 December 2020 from https://graduateway.com/popular-piety-emotive-christianity-in-medieval-society/. Guardini, Romano. “The Spirit of the Liturgy.” Accessed last March 31, 2021 from https://www.ewtn.com/catholicism/library/spirit-of-the-liturgy-11203. Ivan About Town. “Pampanga: Easter Sunday Salubong, Pusu-Puso, and Sagalas of Santo Tomas.” Last modified, 6 April 2010. Accessed last 5 April 2021, from https://www.ivanhenares.com/2010/04/pampanga-easter-sunday-salubong-pusu.html Keenan OP, Oliver James. New Series: Popular Piety,” The Dominican Friars – England and Scotland. Last modified 18 October 2013. Accessed last March 30, 2021 from https://www.english.op.org/godzdogz/new-series-popular-piety Krueger, Derek. “The Religion of Relics in Late Antiquity and Byzantium,” in Treasures of Heaven: Saints, Relics, and Devotion in Medieval Europe, eds. Martina Bagnoli, Holger A. Klein, C Griffith Mann, and James Robinson. London: The British Museum Press, 2011. Kroeger, James H. “Popular Piety: Some Missiological Insights,” Japan Mission Journal Vol. 70, 4 (Winter 2016). Lumen Gentium. Dogmatic Constitution on the Church, solemnly promulgated by His Holiness Pope Paul VI on November 21, 1964. Accessed last March 30, 2021 from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html. McEvoy, Bernice. “Why Do Catholics Wear Medals, Scapulars & Venerate Relics?” St Martin Apostolate. Last modified July 8, 2019. Accessed last 4 April 2021 from https://www.stmartin.ie/why-do-catholics-wear-medals-scapulars-venerate-relics/. Mirus, Jeff. “Vatican II on the Liturgy: Particular Norms and the Eucharist,” Catholic Culture. Last modified 11 February 2010. Accessed last March 29, 2021 from https://www.catholicculture.org/commentary/vatican-ii-on-liturgy-particular-norms-eucharist/. Musicam Sacram, Second Vatican Ecumenical Council Instruction on Music in the Liturgy solemnly promulgated on 5 March 1967. Accessed last 4 April 2021 from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_instr_19670305_musicam-sacram_en.html Piotr, Roszak. and Sławomir Tykarski. “Popular Piety and Devotion to Parish Patrons in Poland and Spain, 1948–98” Religions 11, 658 (2020): doi:10.3390/rel11120658 Plese, Matthew. “A Catholic Guide to Relics: What Kinds Are There and Why Do We Honor Them?” The Fatima Center. Accessed last 1 March 2020 from https://fatima.org/news-views/catholic-apologetics-58/. __________. “The Importance of Kneeling and Prostrations,” The Fatima Center. last modified June 15, 2020. Accessed last 4 April 2021 from https://fatima.org/news-views/the-importance-of-kneeling-and-prostrations/. Pontifical Council for Culture, Towards a Pastoral Approach to Culture. Promulgated in 1999. Accessed last 4 April 2021 from https://www.vatican.va/roman_curia/pontifical_councils/cultr/documents/rc_pc_pc-cultr_doc_03061999_pastoral_en.html. Ratzinger, Joseph Cardinal. God and the world: believing and living in our time: A Conversation with Peter Seewald. Translated by Henry Taylor. San Francisco, CA: Ignatius Press, 2002. __________. “Sacred Places: The Altar and the Direction of Liturgical Prayer,” The Institute for Sacred Architecture. Accessed last March 31, 2021 from https://www.sacredarchitecture.org/articles/the_altar_and_the_direction_of_liturgical_prayer/. Rosales, Daniel Montoya. “The Influence of the Missionary Heritage on Liturgical Forms.” International Review of Missions, 74, 295 (July 1985): 373-376. https://doi.org/10.1111/j.1758-6631.1985.tb02595.x Sacramentum Caritatis. Post-Synodal Apostolic Exhortation on the Eucharist as the Source and Summit of the Church's Life and Mission, solemnly promulgated by His Holiness Benedict XVI on 22 February 2007. 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Sheehan, Peter C. “Role of Music in Liturgy.” Academia.edu. Accessed March 31, 2021. https://www.academia.edu/12569062/Role_of_Music_in_Liturgy. Stroik, Duncan G., and Barbara J. Elliott, James Fitzmaurice, et al. “The Church Building as Sacred Place: Beauty, Transcendence & Eternal,” The Imaginative Conservative. Last modified August 13, 2019. Accessed last 4 April 2021 from https://theimaginativeconservative.org/2013/02/the-church-building-as-sacred-place.html. Synod of Bishops XIII Ordinary General Assembly The New Evangelization for the Transmission of the Christian Faith, Instrumentum Laboris" promulgated in 2012. Accessed last March 30, 2021 from http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20120619_instrumentum-xiii_en.html. Szylak, Paweł. “Popular Piety: Processions,” The Dominican Friars – England and Scotland. Last modified 14 January 2014. Accessed March 31, 2021. https://www.english.op.org/godzdogz/popular-piety-processions. Theodula and Popular Religiosity. “Liturgy and Popular Religiosity: Historical Perspective,” accessed last 4 April 2020 from https://theologicaldramatics.wordpress.com/popular-religiosity/02-popular-religionreligiosity-and-official-liturgy/notes-mark-francis-csv/ Theodula and Popular Religiosity. “Debosyon.” Accessed last 4 April 2021 from https://theologicaldramatics.wordpress.com/liturgy-popular-piety-religiosity-in-the-magisterium/ Thompson, O.P Augustine. “The Dominican Venia and Kissing the Scapular.” New Liturgical Movement. Last modified 5 July 2008. Accessed March 31, 2021 from http://www.newliturgicalmovement.org/2008/07/dominican-venia-and-kissing-scapular.html#.YGQCrZMzbe0. Appendix: SC- Sacrosanctum Concilium CCC- Catechism of the Catholic Church DPPL- Directory on Popular Piety and the Liturgy YOUCAT- Youth Catechism EG- Evangelii Gaudium

Landing in the Midwest after a lifetime in Los Angeles, I was shocked to learn how “famous” that great city really is. It used to seem perfectly reasonable that the freeways on CHiPs looked just like the ones I rode to school. When I was five, I remember being secretly bummed that my mom never took us to the disco-classical mural from Xanadu, which I was convinced had to be hidden somewhere in Venice Beach. In high school, it never seemed strange that the Peach Pit on Beverly Hills 90210 was the same as the Rose City Diner. From the L.A. River to the Griffith Park Observatory, from the Hollywood Sign to Venice Beach, the places I had been in, through, and around were inscribed with meanings in ways that I could never fully grasp. Even marginalized localities like Inglewood, Compton, and East L.A., which especially during the 1980s and early 1990s were being ravaged by urban warfare, got to be the stars of movies, songs, and many music videos. And on April 29, 1992, the corner of Florence and Normandie “blew up” into a full blown riot, sparked by the acquittal of the four white officers who beat black motorist, Rodney King. I could watch the city burn on T.V. or from the hill behind my house. All my life, I lived with a foot in each L.A., the one that’s outside my living room and the one that’s inside my living room, oblivious to the fact that I lived in a famous city. It was only after I moved away from L.A. that I realized my homesickness could often be softened by a click of the remote. I could look for a familiar stretch of road, a bit of the skyline, or a clean but otherwise familiar segment of sidewalk, and it didn’t even matter who, what, where, or why was taking place in the story on screen. It was as though fragments of my life had been archived for me in media space. Some memories were real and some just recollections of other representations – like seeing the observatory in Bowfinger and wondering if I was remembering Rebel Without a Cause or a second grade field trip. But when I arrived here, the question that greeted me most often at parties was, “Why are you in Bowling Green!?!” And the second was, “Did you meet any famous people?” And so I tell them about how I went to driver’s education class with Mayim Byalik, the star of Blossom. Or that I met Annette Funicello one New Year’s Eve at my Uncle Phil’s house. Aside from the occasional queer chuckle about my brush with Blossom, this record is unimpressive. People are hoping for something a little bit more like, “I spent the night in jail with Poison,” “I was an extra on Baywatch,” or “I was at the Viper Room the night River Phoenix passed away.” In spite of my lackluster record of interactions with the rich and the famous, I would still get introduced as being “from California.” I had become the recipient of a second-rate, secondhand fame, noted for being from a place where, if I were more ambitious, I could have really rubbed shoulders with famous people. To young people, many of whom were itching to travel to a place like LA or New York, I was a special kind of failure. But if you aren’t famous, if you are a loser like me, life in L.A. isn’t about the a-list at all. It is about living in a city that captures the imagination, even as you walk down the street. So earning notoriety in a city that speaks in spectacle is an exercise in creativity. It seems like everybody, even the most down-to-earth people, are invested in developing a character, an image, a persona that can bubble up and be noticed in spite of the overwhelming glow of Hollywood. Even at my suburban high school, during the late 1980s and early 1990s, I knew upper-middleclass boys who got nose jobs and manicures. I knew girls who would go trolling for rich men to buy them pretty things that their parents couldn’t afford. There were kids whose parents helped them cheat their way into college. There were wannabe junkies who drove their moms’ minivans into the ghetto to score. I saw people panic, pout, and scream over cars and allowances and shoes. I know that consumer culture is growing stronger just about everywhere, but back home it happened a lot sooner and a lot stronger. Because of our proximity to Hollywood, the crest of the cultural tidal wave looks much higher and its force is much stronger. And I guess I was just too fat to be in California, so I left. However, every once in a while, somebody does manage to make a scene in L.A. A little loser, or whatever you want to call one of the peasants who tend to the vast fiefdoms of L.A.’s elites, rises from banality to achieve celebrity, even if it is a minor celebrity, in the City of Angels. One such figure is the notorious Daniel Ramos, who in 1991 became a central figure in the city’s struggle over its own image. Daniel Ramos was not a star, a politician, or a leader of industry – but before he even appeared in the news, he had trafficked illegally in making a name for himself. A teenager from the projects, Ramos was more widely known as “Chaka,” a graffiti writer credited with over 10,000 tags from San Diego to San Francisco. I had seen Chaka’s tags just about everywhere, and had determined that he might be superhuman. His name, taken after a hairy little missing link from the popular fantasy show, The Land of the Lost, made me smirk as it conjured up images of a sub-humanoid with broken dialect creeping out from the darkness with cans of paint, marking the walls with his sign, calling out to the rest of us half-humans stranded in the land of the lost. Meanwhile, L.A.’s rich and famous whizzed by, casting resentful glances at Chaka’s do-it-yourself media blitz. I knew that Chaka was “bad,” but my imagination loved him. And when he allegedly left his mark in the courthouse elevator on the day of his release from a five-month stretch in prison (Costello), I couldn’t help but feel glad to know that Chaka was still alive, that legends don’t die (his name even made it, through the hand of Dave Grohl, into Nirvana’s “Smells Like Teen Spirit Video” in 1991). For me, and I imagine for many others, it was the beginning of a political awakening. I wondered what was so bad about graffiti, even though I had been taught all my life that it was wrong. More than ten years later, as I sit by the railroad tracks in my small, Midwestern town, eagerly waiting for messages from California painted on the sides of boxcars, I find myself asking a related question – what is good about advertising? I’m not the first to make the welcomed association between graffiti and advertising. In an interview with the vastly capable scholar, Joe Austin, New York graffiti legend IZ THE WIZ explained it thusly: OK, now you’re on a poorer economic level and what do you have? Years ago, and even today, a boxer makes a name for himself in the boxing ring. So when this art form starts developing, why would it be any different? It’s all in the name. When you’re poor, that’s all you got. (40) Austin elaborates on this insight, explaining: The proliferation of posters, advertisements, and signs bearing the images and names of products and proprietors in twentieth-century cities is one obvious place to begin. These are the directly visible extensions of individual/corporate identities into the new shared urban public spaces of the streets, a quantitatively and qualitatively new site in human history where hundreds of thousands of often spectacularly displayed names abound, each catching the eyes of potential consumers and imprinting itself on their memories. (39) So, on one level, the story of Chaka is the story of a poor man who went toe to toe with big media, in a town run by big media, and held his own. It is the story of someone who has managed to say in no insignificant way, “I am here.” Or has Ramos himself yelled as he was being shackled by police, “I am the famous ‘Chaka’” (Walker A4). In spite of everything else, Ramos had a name that was widely recognized, respected by some, reviled by others. Nancy Macdonald, in her important study the culture of writing, shifts the focus away from the more solidly class-based argument employed by Austin in his study of the origins of New York graffiti art to one which lends itself more readily to understanding the culture of writing in the 1990s, after hip hop had become more accessible to middleclass enthusiasts. Macdonald explains, “Writers use the respect and recognition of their peers to validate their masculine identities” (124). While I am reluctant to downplay the class struggle that certainly seems to have implicitly informed Chaka’s quest for recognition, his outlaw appeal lends itself such an interpretation. In a city like Los Angeles, where middle class agency and upward mobility for the service class are not simply functions of wealth, but also of scrupulously maintained images, feelings of powerlessness associated with the lack of a compelling image are to be expected. It is the engine that drives the exuberant extravagance of consumer culture, lifestyle choices, and ultimately biopolitics. In a society where culture and capital are the dual poles which determine one’s social standing, the pursuit of notoriety is not simply a measure of masculinity – hijacking images is a way to assert one’s agency in spite of the diminished value of unskilled labor and the collective fear of underclass masculinities. In her book Wallbangin’: Graffiti and Gangs in L.A., Susan A. Philips provides discussion of Chaka’s contribution to L.A. graffiti. Notably, Chaka was seen by those in the graffiti community as an everyman, who was responsible for two significant cultural achievements: he “open[ed] up the style of the New York-based tags and creat[ed] the phenomenon of the individual tagger” (Phillips 320). He also, as Phillips notes, “wrote tags that you could read…in blockish gang-type lettering” (320). Unlike his New York graffiti-writing peers, which are best known for their beautiful “wildstyle,” Chaka did not typically traffic in multicolor murals and displays of painterly virtuosity. His chief accomplishment was his cunning pervasiveness and daring criminality. As such, his body of work should be seen as incompatible with High Art attempts to bring collectible graffiti into gallery spaces through the 1980s and ‘90s. Chaka’s medium, in a sense, has less to do with paint, than it has to do with the city and its rules. For the majority of the public, Chaka was seen as an individual face for the graffiti pandemic that was strategically linked in the public mind with specter of gang violence. However, to those familiar with the writing scene in L.A., Chaka is more than a lone individual: THE OG’Z OF THE LEGION OF DOOM WERE THE ONE RESPONSIBLE FOR BRINGING THE EARLY LOS ANGELES GRAFFITI SCENE TO IT’S KNEES! AND GAVE US MOST OF THE LEGENDS WE KNOW TODAY! I REMEMBER I TIME WHEN EVERY LOS ANGELES INTERSTATE HEAVEN ROCKED BY EITHER LEST-CAB-STANS-SUB OR THE CHAKA!!! (god i miss those days!) remember the CAB undercover story on the news where he did those loks on dope throwies on the 110 pasadena? I think it was chuck henry channel 7 ??? does anyone still have that on vhs? i had it on vhs along with the CHAKA PUBLIC SERVICE ANOUNCEMENT (that was great!). (Poncho1DEcrew) Instead of being an individual tagger, Chaka is recognized as a member of a crew (LOD), who managed to get up in legendary ways. In reclaiming freeway overpasses (the “Heavens”), walls, trains, road signs, and just about everything else for his crew, vicariously for the many other people who respect his name, and also for himself, Chaka is more than simply selfish, as is often suggested by his detractors. In the heavens is the right place to begin. High up in the sky, over the freeways, for all to see, the writing in the heavens is visible, mysterious, and ultimately risky. The problem of climbing along the girders underneath the bridges, escaping detection, but leaving something bold points to what distinguishes writing from an ad-campaign. Sure, some of what the tagger does is about simply being a recognized image all over the place. But the other part is about finding the place, working within environmental constraints, battling against time, stretching one’s limits, and doing it with style. While the image may be everywhere, the act of writing itself is a singularity, shrouded by secrecy, and defined by the moment of its doing. The aftereffect is a puzzle. And in the case of Chaka, the question is, “How the hell did this guy get up over 10,000 times?” While I can’t see how he did it and I don’t know where, exactly, he got all that paint, I do know one thing: Chaka went everywhere. He mapped the city out as a series of landmarks, he put his name to the space, and he claimed Los Angeles for people other than the ones who claim to own the rights to beam their generalized and monolithic messages into our living rooms. Instead of archiving the city in the banalities of mass media, he has created an archive of an alternative L.A., filled with singularities, and famous in the way that only one’s hometown can be. Instead of being a celebrity, renowned by virtue of a moderately unique character, his ability to generate money, and an elite image, Chaka represents an alternative fame. As a modern day “everyman” and folk hero, he brings a message that the city belongs to all people. Far from the naïve and mean-spirited equations between graffiti writing and canine scent-marking as a primitive drive to mark territorial boundaries with undesirable substances (writers:paint::dogs:piss), Chaka’s all-city message is not so much a practice of creating exclusionary spaces as it is an assertion of one’s identity in a particular space. A postmodern pilgrim, Chaka has marked his progress through the city leaving a perceptible record of his everyday experience, and opening up that possibility for others. This is not to say that it is necessary for all people to paint in order to break loose from the semiotic order of the city, it is only to say that is hopeful to realize that this order is not fixed and that is not even necessarily our own. Reflecting back on my own experience as one who has grown up very much in love in the produced spaces of the scripted and archived fame of Los Angeles, the realization that such an overwhelming place is open even to my own inscriptions is an important one. This realization, which has been many years in the making, was set into place by the curious fame of Chaka. For a writer and scholar disturbed by the “death of the author,” it comes as a relief to see writing resurrected in the anti-authoritarian practice of a teenage boy from the projects. References Austin, Joe. Taking the Train: How Graffiti Art Became an Urban Crisis in New York City. New York: Columbia UP, 2001. Costello, D. “Writing Was on the Wall.” Courier-Mail 9 May 1991. Macdonald, Nancy. The Graffiti Subculture: Youth, Masculinity and Identity in London and New York. Hampshire: Palgrave, 2001. Phillips, Susan A. Wallbangin’: Graffiti and Gangs in L.A. Chicago: U of Chicago P, 1999. Poncho1DEcrew. 50mm Los Angeles Forum. 18 June 2004. 11 July 2004 http://www.50mmlosangeles.com/>. Walker, Jill. “Letter from the Streets; Handwriting on the Wall: 10,000 Chakas.” Washington Post 4 May 1991: A4. Citation reference for this article MLA Style Heckman, Davin. "Being in the Shadow of Hollywood: Celebrity, Banality, and the Infamous Chaka." M/C Journal 7.5 (2004). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0411/12-heckman.php>. APA Style Heckman, D. (Nov. 2004) "Being in the Shadow of Hollywood: Celebrity, Banality, and the Infamous Chaka," M/C Journal, 7(5). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0411/12-heckman.php>.

It's the beginning of 2000 and the 21st century is all mapped out. Since we've just had that time at the end of a decade (not to mention the end of the century, as well as the Christian calendar "millennium"), when all the pundits came out to review where we had been and forecast where we are going, we should have expected a profundity of future-casting. But neither the familiar prognostications of the coming apocalypse spewing forth from the Religious Right, nor the usual statistical projections made by "experts" on such things as population growth, world politics, economic cycles, new products and shifting job markets, etc. will provide any help in reading the map we have already drawn up, or translating the directional signs. The future is now. It occupies the same domain as the past. Both are inhabitants of the present moment. History, memory, desire, imagination, the creative instinct, and the impetus to act, unfold and are realised as the future becomes the present. We cannot help but tinker with the universe. The future is what we make it and there are an infinite number of possible timelines. Or maybe not. It's the beginning of 2000 and the 21st century is all mapped out. The Human Genome Project1 is about to decode our physiology. We are preparing for the next evolution of the species. The battle between the cyberneticists and the geneticists for a new and improved version of homo sapiens version 3.0 has just begun. The question of where it will lead is open-ended. Will the insatiable quest for self-improvement lead to enlightenment -- a world with less suffering, hunger, disease, violence, and greed? Or, will we be the makers of our own extinction, and end up as a version of Star Trek's Borg -- the ultimate consumers, assimilating automatons devouring everything they encounter, and utterly devoid of the qualities that make us human? As an example of a hypothetical biological and social future the Borg are an interesting model -- a synthesis of a utopian socialist dream and the capitalist imperative of acquisition in the information age. As organic/cybernetic humanoid machines with one unified mind, equal and undifferentiated, untroubled by ego or id, individual ambitions, desires or passions, loneliness, alienation, or imagination they are the ultimate homogeneous collective. At the same time they are both the perfect corporate entity -- masters of the merger, the hostile takeover ("resistance is futile"), and a mindless population programmed to consume and continually upgrade each and every new technology and product. But the Borg don't invent; they only appropriate. Postmodern androids to the core! And we are presently very busy making new discoveries, creating and inventing, and transforming theories into things which tell us not only what is possible, but probable. One of the determining factors in the course of our future is whether or not our belief in technology over other values turns us into the puppets instead of the puppeteers, slaves to masters of our own invention -- be it HAL, Dr. Frankenstein's monster, or the Terminator. Let us consider some possible future scenarios, based not on fiction, but on what already exists, or is about to do so. Facts No one now disputes that the transformation of stem cells into new body parts, cloning technology, genetic engineering, nanotechnology, and microchip replacements not only could, but will dramatically change medicine and extend life in the coming century. In strictly medical terms, the implementation of all these technologies will bring about extraordinary relief of both the physical and psychological pain and suffering caused by debilitating, disabling, or disfiguring disease or injuries, not to mention the lives saved, and the genetic diseases prevented. Current research has found that not only stem cells taken from human embryos or fetuses could be directed to grow replacements for ailing hearts, livers or other organs, but that some stem cells taken from adult tissue could be converted into other types of cells -- brain cells becoming blood cells, or bone marrow becoming liver. The application of this technology is dazzling -- transformative biology, and it is just over the horizon2. Recently, scientists announced the creation of the first artificial cornea made from human cells. It could help restore the sight of those with certain kinds of eye damage. At the same time cybernetics is playing an equally important part. In development is a mini-computer that essentially takes over damaged visual functions and projects them onto a screen. One model expected to be ready for market within three years is a version of Geordie's visor in Star Trek: Next Generation. Another is a microchip that is inserted behind the eye3. In his newest book Fuzzy Future: From Society and Science to Heaven in a Chip, University of Southern California electrical engineering professor Bart Kosco, author of Fuzzy Thinking (1993), projects his theories onto everything from smart machines, the politics of genomes (who owns you, your genetic material, that is) and the environment (who owns the sea, or for that matter the air) to the problem of human mortality. Kosco foresees the day when we may be able to download our brains onto a microchip, thus achieving digital immortality via a gradual (fuzzy) transformation in which the brain's "meat" is replaced piece by piece with nanochips that work ever faster, better, and more creatively than old-fashioned neurons and synapses. The use of microchips to repair or replace damaged cells or portions of the brain is one thing, but as a means to greatly increase mental capacity, and gain everlasting life by "leaving your gray matter pickled in a jar" in favour of a computer in your skull is another. Would you still be you? While researchers have currently found new molecules in the brain that play a role in creating memories and learning, it does not ensure wisdom in how we put our knowledge to work. That great benefits await us, in the prevention and treatment of disease and the disintegration due to aging, is not in dispute. Nor is the enhanced capacity of a healthier society in body and mind. What constitutes the latter is. We are still left with ethical questions about the uses of technology, and spiritual and philosophical questions about what it means to be human. What are the political and social ramifications of biotechnology? British television playwright Dennis Potter's last work Cold Lazarus represents the ethical dilemmas of a future world capable of robbing a man's soul against his will. Scientists, whose funding is controlled by one or another governing media megalomaniac, seek to experience the 20th century through the genuine memories of the late Daniel Feeld, whose frozen head they have obtained. Their biochemical experiments are no less despicable than the CEO who wants to broadcast Feeld's "consciousness" worldwide twenty-four hours a day. Political opposition exists only in the form of a clandestine "terrorist" organization known as R.O.N. (Reality Or Nothing). If we were to base our forecasts on the patterns of history, just such a techno-fascist corporate future awaits us. If we are to judge by the dominant values of the present, the economic priorities of the marketplace will overpower the dissenting voices, placing not only the natural environment at risk, but our social environment as well. What will such a society do about the underclasses when smart machines have taken over their work, and they haven't the means to buy our goods, only consume precious resources; that is, when they are no longer "necessary" to the economic system. Will they be technologically phased out or upgraded? Fast Forward Let's not jump too far ahead. Maybe just to 2050. You can grow your own body part replacements, not just internal organs, but muscle, nerve tissue, skin. You can rejuvenate. Living to 120 or longer will not be unusual. The manufacture of body parts will be a big biotech business. Invest now! But will this technology be available to anyone and everyone, or only those who can afford it? Will we have parts kept in cold storage ready and waiting? Organs grown from extractions of our own foetal tissue perhaps. If it is a right not a privilege, how will our society deal with the problems of overpopulation? Will only those over a certain age -- say 80 -- who are viewed as "contributing" or "productive" members of society be eligible for new organs? Or will your lifestyle and health habits be a factor? No new livers for recalcitrant unreformed alcoholics? Will there be a ranking system of qualifications? Who will decide what they will be? Never mind arms and drugs. Consider this black market in the making! Subterranean high-tech operating rooms, organ factories, contraband stem cells, DNA, "smart" nanochips. Fast Forward And what about those microchips for brain functions? Not just for disease but for self-improvement. You might be able to improve your personality the way you can have a face-lift or breast implants. Then again, microchips could replace both pharmacology and psychotherapy in the treatment of mental disease, or merely antisocial or criminally aberrant behaviour, a new form of rehabilitation. As for sheer brain power, there would be no end to your capacity to absorb information, memorize and catalogue it, or to calculate stock market transactions. And just think of the lawsuits bound to jam up the courts, should someone have the misfortune to get a faulty chip, or even one that doesn't live up to expectations. Advertising is bound to promise you the answer to your dreams. The insertion of these parts by choice is one thing, but suppose it is forced on you by a government or a corporation. Or even by a parent while you are too young to fight back, the ones who want their offspring to be a math genius, Olympic athlete, or musical prodigy. Then again, genetic engineering may take care of some of that. Babies to order. By the end of this century you might not even have to have one the old messy way. Or you might not even be allowed to. Your genetically selected child might be grown in a computer-controlled organic womb. No more unwanted pregnancies. No more crack babies, or Downs Syndrome, or spina bifida4. We've been messing around for quite some time with a lot of things we don't know or haven't considered the consequences of in terms of the long term ecological balance of life and all its interdependent systems: cross-species genetic implants in plants and animals; plants altered to kill insects that are food for another creature on the food chain. And so on up the ladder: tomatoes that only look like tomatoes, but aren't really tomatoes any more. A perfect example of surface over substance. While we are so sure of our technological mastery, the actual "apocalypse" may well be of our own making when the forces of nature wreak havoc and pay us back for our abuses and arrogance. Or perhaps it will be nature's way of resetting the balance of things by greatly reducing the human population. Or it just might turn out this way. The newly evolved, genetically and cybernetically enhanced humanoids 3.0 survive and adapt (to 3.5), while the great mass of old humans become an endangered species like the Siberian tiger. Present Tense If you think this is all just science fiction, consider this. Already a number of young men in Silicon Valley or at M.I.T. walk around all day every day with one eye and ear always focused on the little headset computer screen that keeps them perpetually "on-line", plugged in. Do they look a little like the Borg? Well yes. Or, think about this. About a year ago a bill came up in the California state legislature proposing that a microchip be inserted in all newborn infants, like the ones you can put in your dog so you can track her if she gets lost or stolen. Same principle with babies. The bill was defeated. But very soon we will all be locatable, "on-line". No chance of disappearing in the 21st century when the wilderness is about to become another "theme" park, and when, at this very moment, you can be traced every time you use a plastic card or make a phone call. What a scary thought for dissidents, revolutionaries, battered women, or anyone who just wants to "get away from it all". In the 21st century, Huxley's "savages" would have as hard a time surviving or avoiding capture as a wolf in Arizona. How will our civil rights, our human rights be affected at the present rate of invasion into our privacy. Is your body your own? And what about your mind? What exactly will the "right to your life" mean? Will "smart" machines have that right? How will we define a sentient being? And so here we are. The 21st century is all mapped out. Maps can be misread. Maps can be wrong. The place that has been charted can be changed. By a force of nature, or an act of will. Or better still, by an act of conscience or consciousness, for it is an energy force with transformative powers. We could become better in our hearts and souls. We could use our knowledge with grace. Now go out and draw a new map(s). Happy New Century! Footnotes Huge advances in genomics, the science of deciphering the basic genetic pattern of life, were made in 1999, including the complete gene sequence for three microbes, a third of the base pairs in human DNA, along with one complete chromosome, number 22, and a rough draft of the entire human genome is expected by March 2000. For more about the Human Genome Project check out the following Website: http://www.ornl.gov/hgmis/ and all its links. Also http://www.turbulence.org/ for Bionet :: Recombinant by Eugene Thacker, an artist's "attempt to assemble a body of discourse surrounding contemporary molecular genetics and biotechnology at the end of the millenium". Science journal editor Floyd E. Bloom optimistically predicts that "although much remains to be done to convert today's results into tomorrow's treatments and tools, the likelihood of success seems high". Researchers in this field are: May Griffith, Research Scientist, University of Ottowa Eye Institute, Professor, Cellular and Molecular Medicine, University of Ottawa, Ottawa, Ontario Gislin Dagnelie, Researcher, Lions Vision Research and Rehabilitation Center, Wilmer Eye Institute, Johns Hopkins University, Baltimore, Maryland Dr. Thomas Friberg, Professor, Ophthalmology, Chairman, Department of Ophthalmology, Director of Retina and Vitreous Service, The Eye and Ear Institute of Pittsburgh, University of Pittsburgh, Pittsburgh, Pennsylvania Dr. Terry Ernest, Professor, Chairman, Ophthalmology and Visual Science, University of Chicago Medical Center, University of Chicago, Chicago, Illinois A congenital cleft of the vertebral column with hernial protrusion of the meninges (membranes that envelop the brain and spinal cord). Citation reference for this article MLA style: Jacki Apple. "Some Speculation on the Future of the Body and Soul." M/C: A Journal of Media and Culture 2.9 (2000). [your date of access] <http://www.uq.edu.au/mc/0001/body.php>. Chicago style: Jacki Apple, "Some Speculation on the Future of the Body and Soul," M/C: A Journal of Media and Culture 2, no. 9 (2000), <http://www.uq.edu.au/mc/0001/body.php> ([your date of access]). APA style: Jacki Apple. (2000) Some speculation on the future of the body and soul. M/C: A Journal of Media and Culture 2(9). <http://www.uq.edu.au/mc/0001/body.php> ([your date of access]).

Introduction The genealogy of Feminist Standpoint Theory in the 1970s prioritised “locationality”, particularly the recognition of social and historical locations as valuable contribution to knowledge production. Pioneering figures such as Sandra Harding, Dorothy Smith, Patricia Hill Collins, Alison Jaggar, and Donna Haraway have argued that the oppressed must have some means (such as language, cultural practices) to enter the world of the oppressor in order to access some understanding of how the world works from the privileged perspective. In the essay “Meeting at the Edge of Fear: Theory on a World Scale”, the Australian social scientist Raewyn Connell explains that the production of feminist theory almost always comes from the global North. Connell critiques the hegemony of mainstream Northern feminism in her pyramidal model (59), showing how theory/knowledge is produced at the apex (global North) of a pyramid structure and “trickles down” (59) to the global South. Connell refers to a second model called mosaic epistemology which shows that multiple feminist ideologies across global North/South are juxtaposed against each other like tiles, with each specific culture making its own claims to validity.However, Nigerian feminist Bibi Bakare-Yusuf’s reflection on the fluidity of culture in her essay “Fabricating Identities” (5) suggests that fixing knowledge as Northern and Southern—disparate, discrete, and rigidly structured tiles—is also problematic. Connell proposes a third model called solidarity-based epistemology which involves mutual learning and critiquing with a focus on solidarity across differences. However, this is impractical in implementation especially given that feminist nomenclature relies on problematic terms such as “international”, “global North/South”, “transnational”, and “planetary” to categorise difference, spatiality, and temporality, often creating more distance than reciprocal exchange. Geographical specificity can be too limiting, but we also need to acknowledge that it is geographical locationality which becomes disadvantageous to overcome racial, cultural, and gender biases — and here are few examples.Nomenclatures: Global-North and Global South ParadigmThe global North/South terminology differentiating the two regions according to means of trade and relative wealth emerged from the Brandt Report’s delineation of the North as wealthy and South as impoverished in 1980s. Initially, these terms were a welcome repudiation of the hierarchical nomenclature of “developed” and “developing” nations. Nevertheless, the categories of North and South are problematic because of increased socio-economic heterogeneity causing erasure of local specificities without reflecting microscopic conflicts among feminists within the global North and the global South. Some feminist terms such as “Third World feminism” (Narayan), “global feminism” (Morgan), or “local feminisms” (Basu) aim to centre women's movements originating outside the West or in the postcolonial context, other labels attempt to making feminism more inclusive or reflective of cross-border linkages. These include “transnational feminism” (Grewal and Kaplan) and “feminism without borders” (Mohanty). In the 1980s, Kimberlé Williams Crenshaw’s concept of intersectionality garnered attention in the US along with Gloria Anzaldúa’s Borderlands/La Frontera: The New Mestiza (1987), which raised feminists’ awareness of educational, healthcare, and financial disparities among women and the experiences of marginalised people across the globe, leading to an interrogation of the aims and purposes of mainstream feminism. In general, global North feminism refers to white middle class feminist movements further expanded by concerns about civil rights and contemporary queer theory while global South feminism focusses on decolonisation, economic justice, and disarmament. However, the history of colonialism demonstrates that this paradigm is inadequate because the oppression and marginalisation of Black, Indigenous, and Queer activists have been avoided purposely in the homogenous models of women’s oppression depicted by white radical and liberal feminists. A poignant example is from Audre Lorde’s personal account:I wheeled my two-year-old daughter in a shopping cart through a supermarket in Eastchester in 1967, and a little white girl riding past in her mother’s cart calls out excitedly, ‘oh look, Mommy, a baby maid!’ And your mother shushes you, but does not correct you, and so fifteen years later, at a conference on racism, you can still find that story humorous. But I hear your laughter is full of terror and disease. (Lorde)This exemplifies how the terminology global North/South is a problem because there are inequities within the North that are parallel to the division of power and resources between North and South. Additionally, Susan Friedman in Planetary Modernisms observes that although the terms “Global North” and “Global South” are “rhetorically spatial” they are “as geographically imprecise and ideologically weighted as East/West” because “Global North” signifies “modern global hegemony” and “Global South” signifies the “subaltern, … —a binary construction that continues to place the West at the controlling centre of the plot” (Friedman, 123).Focussing on research-activism debate among US feminists, Sondra Hale takes another tack, emphasising that feminism in the global South is more pragmatic than the theory-oriented feminist discourse of the North (Hale). Just as the research-scholarship binary implies myopic assumption that scholarship is a privileged activity, Hale’s observations reveal a reductive assumption in the global North and global South nomenclature that feminism at the margins is theoretically inadequate. In other words, recognising the “North” as the site of theoretical processing is a euphemism for Northern feminists’ intellectual supremacy and the inferiority of Southern feminist praxis. To wit, theories emanating from the South are often overlooked or rejected outright for not aligning with Eurocentric framings of knowledge production, thereby limiting the scope of feminist theories to those that originate in the North. For example, while discussing Indigenous women’s craft-autobiography, the standard feminist approach is to apply Susan Sontag’s theory of gender and photography to these artefacts even though it may not be applicable given the different cultural, social, and class contexts in which they are produced. Consequently, Moroccan feminist Fatima Mernissi’s Islamic methodology (Mernissi), the discourse of land rights, gender equality, kinship, and rituals found in Bina Agarwal’s A Field of One’s Own, Marcia Langton’s “Grandmothers’ Law”, and the reflection on military intervention are missing from Northern feminist theoretical discussions. Moreover, “outsiders within” feminist scholars fit into Western feminist canonical requirements by publishing their works in leading Western journals or seeking higher degrees from Western institutions. In the process, Northern feminists’ intellectual hegemony is normalised and regularised. An example of the wealth of the materials outside of mainstream Western feminist theories may be found in the work of Girindrasekhar Bose, a contemporary of Sigmund Freud, founder of the Indian Psychoanalytic Society and author of the book Concept of Repression (1921). Bose developed the “vagina envy theory” long before the neo-Freudian psychiatrist Karen Horney proposed it, but it is largely unknown in the West. Bose’s article “The Genesis and Adjustment of the Oedipus Wish” discarded Freud’s theory of castration and explained how in the Indian cultural context, men can cherish an unconscious desire to bear a child and to be castrated, implicitly overturning Freud’s correlative theory of “penis envy.” Indeed, the case of India shows that the birth of theory can be traced back to as early as eighth century when study of verbal ornamentation and literary semantics based on the notion of dbvani or suggestion, and the aesthetic theory of rasa or "sentiment" is developed. If theory means systematic reasoning and conceptualising the structure of thought, methods, and epistemology, it exists in all cultures but unfortunately non-Western theory is largely invisible in classroom courses.In the recent book Queer Activism in India, Naisargi Dev shows that the theory is rooted in activism. Similarly, in her essay “Seed and Earth”, Leela Dube reveals how Eastern theories are distorted as they are Westernised. For instance, the “Purusha-Prakriti” concept in Hinduism where Purusha stands for pure consciousness and Prakriti stands for the entire phenomenal world is almost universally misinterpreted in terms of Western binary oppositions as masculine consciousness and feminine creative principle which has led to disastrous consequences including the legitimisation of male control over female sexuality. Dube argues how heteropatriarchy has twisted the Purusha-Prakriti philosophy to frame the reproductive metaphor of the male seed germinating in the female field for the advantage of patrilineal agrarian economies and to influence a homology between reproductive metaphors and cultural and institutional sexism (Dube 22-24). Attempting to reverse such distortions, ecofeminist Vandana Shiva rejects dualistic and exploitative “contemporary Western views of nature” (37) and employs the original Prakriti-Purusha cosmology to construct feminist vision and environmental ethics. Shiva argues that unlike Cartesian binaries where nature or Prakriti is inert and passive, in Hindu Philosophy, Purusha and Prakriti are inseparable and inviolable (Shiva 37-39). She refers to Kalika Purana where it is explained how rivers and mountains have a dual nature. “A river is a form of water, yet is has a distinct body … . We cannot know, when looking at a lifeless shell, that it contains a living being. Similarly, within the apparently inanimate rivers and mountains there dwells a hidden consciousness. Rivers and mountains take the forms they wish” (38).Scholars on the periphery who never migrated to the North find it difficult to achieve international audiences unless they colonise themselves, steeping their work in concepts and methods recognised by Western institutions and mimicking the style and format that western feminist journals follow. The best remedy for this would be to interpret border relations and economic flow between countries and across time through the prism of gender and race, an idea similar to what Sarah Radcliffe, Nina Laurie and Robert Andolina have called the “transnationalization of gender” (160).Migration between Global North and Global SouthReformulation of feminist epistemology might reasonably begin with a focus on migration and gender politics because international and interregional migration have played a crucial role in the production of feminist theories. While some white mainstream feminists acknowledge the long history of feminist imperialism, they need to be more assertive in centralising non-Western theories, scholarship, and institutions in order to resist economic inequalities and racist, patriarchal global hierarchies of military and organisational power. But these possibilities are stymied by migrants’ “de-skilling”, which maintains unequal power dynamics: when migrants move from the global South to global North, many end up in jobs for which they are overqualified because of their cultural, educational, racial, or religious alterity.In the face of a global trend of movement from South to North in search of a “better life”, visual artist Naiza Khan chose to return to Pakistan after spending her childhood in Lebanon before being trained at the University of Oxford. Living in Karachi over twenty years, Khan travels globally, researching, delivering lectures, and holding exhibitions on her art work. Auj Khan’s essay “Peripheries of Thought and Practise in Naiza Khan’s Work” argues: “Khan seems to be going through a perpetual diaspora within an ownership of her hybridity, without having really left any of her abodes. This agitated space of modern hybrid existence is a rich and ripe ground for resolution and understanding. This multiple consciousness is an edge for anyone in that space, which could be effectively made use of to establish new ground”. Naiza Khan’s works embrace loss or nostalgia and a sense of choice and autonomy within the context of unrestricted liminal geographical boundaries.Early work such as “Chastity Belt,” “Heavenly Ornaments”, “Dream”, and “The Skin She Wears” deal with the female body though Khan resists the “feminist artist” category, essentially because of limited Western associations and on account of her paradoxical, diasporic subjectivity: of “the self and the non-self, the doable and the undoable and the anxiety of possibility and choice” (Khan Webpage). Instead, Khan theorises “gender” as “personal sexuality”. The symbolic elements in her work such as corsets, skirts, and slips, though apparently Western, are purposely destabilised as she engages in re-constructing the cartography of the body in search of personal space. In “The Wardrobe”, Khan establishes a path for expressing women’s power that Western feminism barely acknowledges. Responding to the 2007 Islamabad Lal Masjid siege by militants, Khan reveals the power of the burqa to protect Muslim men by disguising their gender and sexuality; women escape the Orientalist gaze. For Khan, home is where her art is—beyond the global North and South dichotomy.In another example of de-centring Western feminist theory, the Indian-British sitar player Anoushka Shankar, who identifies as a radical pro-feminist, in her recent musical album “Land of Gold” produces what Chilla Bulbeck calls “braiding at the borderlands”. As a humanitarian response to the trauma of displacement and the plight of refugees, Shankar focusses on women giving birth during migration and the trauma of being unable to provide stability and security to their children. Grounded in maternal humility, Shankar’s album, composed by artists of diverse background as Akram Khan, singer Alev Lenz, and poet Pavana Reddy, attempts to dissolve boundaries in the midst of chaos—the dislocation, vulnerability and uncertainty experienced by migrants. The album is “a bit of this, and a bit of that” (borrowing Salman Rushdie’s definition of migration in Satanic Verses), both in terms of musical genre and cultural identities, which evokes emotion and subjective fluidity. An encouraging example of truly transnational feminist ethics, Shankar’s album reveals the chasm between global North and global South represented in the tension of a nascent friendship between a white, Western little girl and a migrant refugee child. Unlike mainstream feminism, where migration is often sympathetically feminised and exotified—or, to paraphrase bell hooks, difference is commodified (hooks 373) — Shankar’s album simultaneously exhibits regional, national, and transnational elements. The album inhabits multiple borderlands through musical genres, literature and politics, orality and text, and ethnographic and intercultural encounters. The message is: “the body is a continent / But may your heart always remain the sea" (Shankar). The human rights advocate and lawyer Randa Abdel-Fattah, in her autobiographical novel Does My Head Look Big in This?, depicts herself as “colourful adjectives” (such as “darkies”, “towel-heads”, or the “salami eaters”), painful identities imposed on her for being a Muslim woman of colour. These ultimately empower her to embrace her identity as a Palestinian-Egyptian-Australian Muslim writer (Abdel-Fattah 359). In the process, Abdel-Fattah reveals how mainstream feminism participates in her marginalisation: “You’re constantly made to feel as you’re commenting as a Muslim, and somehow your views are a little bit inferior or you’re somehow a little bit more brainwashed” (Abdel-Fattah, interviewed in 2015).With her parental roots in the global South (Egyptian mother and Palestinian father), Abdel-Fattah was born and brought up in the global North, Australia (although geographically located in global South, Australia is categorised as global North for being above the world average GDP per capita) where she embraced her faith and religious identity apparently because of Islamophobia:I refuse to be an apologist, to minimise this appalling state of affairs… While I'm sick to death, as a Muslim woman, of the hypocrisy and nonsensical fatwas, I confess that I'm also tired of white women who think the answer is flashing a bit of breast so that those "poor," "infantilised" Muslim women can be "rescued" by the "enlightened" West - as if freedom was the sole preserve of secular feminists. (Abdel-Fattah, "Ending Oppression")Abdel-Fattah’s residency in the global North while advocating for justice and equality for Muslim women in both the global North and South is a classic example of the mutual dependency between the feminists in global North and global South, and the need to recognise and resist neoliberal policies applied in by the North to the South. In her novel, sixteen-year-old Amal Mohamed chooses to become a “full-time” hijab wearer in an elite school in Melbourne just after the 9/11 tragedy, the Bali bombings which killed 88 Australians, and the threat by Algerian-born Abdel Nacer Benbrika, who planned to attack popular places in Sydney and Melbourne. In such turmoil, Amal’s decision to wear the hijab amounts to more than resistance to Islamophobia: it is a passionate search for the true meaning of Islam, an attempt to embrace her hybridity as an Australian Muslim girl and above all a step towards seeking spiritual self-fulfilment. As the novel depicts Amal’s challenging journey amidst discouraging and painful, humiliating experiences, the socially constructed “bloody confusing identity hyphens” collapse (5). What remains is the beautiful veil that stands for Amal’s multi-valence subjectivity. The different shades of her hijab reflect different moods and multiple “selves” which are variously tentative, rebellious, romantic, argumentative, spiritual, and ambitious: “I am experiencing a new identity, a new expression of who I am on the inside” (25).In Griffith Review, Randa-Abdel Fattah strongly criticises the book Nine Parts of Desire by Geraldine Brooks, a Wall-Street Journal reporter who travelled from global North to the South to cover Muslim women in the Middle East. Recognising the liberal feminist’s desire to explore the Orient, Randa-Abdel calls the book an example of feminist Orientalism because of the author’s inability to understand the nuanced diversity in the Muslim world, Muslim women’s purposeful downplay of agency, and, most importantly, Brooks’s inevitable veil fetishism in her trip to Gaza and lack of interest in human rights violations of Palestinian women or their lack of access to education and health services. Though Brooks travelled from Australia to the Middle East, she failed to develop partnerships with the women she met and distanced herself from them. This underscores the veracity of Amal’s observation in Abdel Fattah’s novel: “It’s mainly the migrants in my life who have inspired me to understand what it means to be an Aussie” (340). It also suggests that the transnational feminist ethic lies not in the global North and global South paradigm but in the fluidity of migration between and among cultures rather than geographical boundaries and military borders. All this argues that across the imperial cartography of discrimination and oppression, women’s solidarity is only possible through intercultural and syncretistic negotiation that respects the individual and the community.ReferencesAbdel-Fattah, Randa. Does My Head Look Big in This? Sydney: Pan MacMillan Australia, 2005.———. “Ending Oppression in the Middle East: A Muslim Feminist Call to Arms.” ABC Religion and Ethics, 29 April 2013. <http://www.abc.net.au/religion/articles/2013/04/29/3747543.htm>.———. “On ‘Nine Parts Of Desire’, by Geraldine Brooks.” Griffith Review. <https://griffithreview.com/on-nine-parts-of-desire-by-geraldine-brooks/>.Agarwal, Bina. A Field of One’s Own: Gender and Land Rights in South Asia. 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