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MemberBob Pennington

…., Practical Theology, St. Thomas University, Miami, FL, 2017

M.A., Theology, Xavier University, Cincinnati, OH, 2011

B.A., Political Science, Wheeling Jesuit University, Wheeling, WV, 2008

One Sunday, in 2007, at Mass at Our Lady of Lourdes Catholic Church, in Ormond Beach, Florida, I heard an appeal for mission volunteers from Bishop Thomas Wenski.[1] I responded to his call by contacting Sister Bernadette Mackay O.S.U., the Director of the Mission office at the Diocese of Orlando. A few months later, I was in the bed of a pick-up truck as it ascended a steep mountain path made of nothing but dirt and rock. My destination was La Cucarita, a remote town in the Cordillera Central Mountains of the Dominican Republic, near the border of Haiti.   La Cucarita proved to be a liminal place for me, a place where I crossed a threshold into a new and unfamiliar reality. Before I arrived in La Cucarita, I could have never imagined that people could express so much joy and happiness while living in a cultural context marked by extreme poverty. La Cucaritan reality ultimately changed my life because I was forced to confront a paradox I did not understand.   I could not understand how everyday experiences caused me to sometimes feel like I had “encountered God” through interactions with joyful, hospitable people, or, through the contemplation of the natural landscape.[2] I also struggled to understand how I could feel the presence of God in a cultural context marked by a lack of material resources like water and electricity. Such a lack of resources necessary for daily life provoked in me a sense that: “This should not be!” Something was “not right.” Seven years later, in my Ph.D. program, I learned that I had what Edward Schillebeeckx describes as a “negative contrast experience.” LaReine-Marie Mosely writes that, for Schillebeeckx, a negative contrast experience is something that has the power to evoke not only “outrage at excessive human suffering,” but also “protest and eventual praxis to ameliorate and end the suffering.”[3]   As my mission work came to an end, the paradox of Cucarita remained a puzzle I could not solve. After I returned to Florida, I reflected on my mission experience and realized that my “social imaginary” had been annihilated.[4] Charles Taylor explains that a social imaginary is the way people “imagine their social existence, how they fit together with others,” and how things ought to go.[5] The paradoxical reality of Cucarita had annihilated my desire to pursue the social imaginary I associated with the “American Dream.”[6] Ultimately, my experience in Cucarita forced me to question my ideals and my goals. And, soon thereafter, I realized I no longer wanted to be a postmodern American whose “idiosyncratic preferences are their own justifications” for happiness.[7]   The change I underwent could be described as a metanoia, a conversion where my “eyes were opened” and my “former world faded and fell away.”[8] La Cucarita had not only opened my eyes to real social injustice but also to a new vision of happiness. I felt compelled to act, I felt inspired to do something. But, what? I chose to pursue graduate studies in theology.   After I earned a master’s degree in Theology at Xavier University in Cincinnati, I enrolled in a Practical Theology Ph.D. program at St. Thomas University in Miami, Florida. In Miami, I learned that my vocation is to be a Catholic theologian, ethicist, and educator who instructs students’ on how to use a theological method to make crucial moral choices in siding with the poor and marginalized in a civic and political context. [1] Wenski is now Archbishop of Miami.   [2] What I mean when I say “I encountered God” is analogous to the way in which Karl Rahner, S.J. spoke as if he were Ignatius of Loyola speaking to a modern Jesuit: “I encountered God; I have experienced him.” For more see, Karl Rahner, Ignatius of Loyola Speaks, trans. Annemarie S. Kidder, (St. Augustine’s Press: South Bend, Indiana, 2013), 6-9.   [3] For more on this topic see LaReine-Marie Mosely, “Negative Contrast Experience: An Ignatian Appraisal,” Horizons 41, no. 1 (2014): 74-95. What is central to Schillebeeckx’s claim is when individuals and communities face evil and suffering—their own and that of others—the universal pre-religious response is “This cannot be allowed to continue!” What is most crucial about Schillebeeckx’s argument for my present and future work is that the feeling of pre-religious indignation becomes the “specific starting point for ethics.”   [4] Charles Taylor, A Secular Age, (Cambridge, MA: Belknap Press of Harvard University Press, 2007), 171-2. In Desiring the Kingdom: Worship, Worldview, and Cultural Formation (Grand Rapids: Baker Academic, 2009), James K.A. Smith writes that, in regard to the phrase “social imaginary,” Taylor acknowledges his debt to Benedict Anderson’s Imagined Communities (London: Verso, 1991), 65n46.   [5] Taylor, A Secular Age, 171. Commenting on Taylor’s concept, James K.A. Smith suggests that the imagination (an imaginary) is a “quasi-faculty whereby we construe the world on a precognitive level, on a register that is fundamentally aesthetic precisely because it is so closely tied to the body. As embodied creatures, our orientation to the world begins from, and lives off of, the fuel of our bodies, including the ‘images’ of the world that are absorbed by our bodies.” Heuristically, then, the “imagination” (an imaginary) names a kind of faculty that is kinesthetic because it is closely tied to the body and how we make sense of our world. For more see, Imagining the Kingdom: How Worship Works (Grand Rapids: Baker Academic, 2013), 17-19n37, n38.   [6] James K.A. Smith argues that the modern American social imaginary promotes a narrative of autonomy that indicates that one gives oneself (autos) the law (nomos). For more, see James K.A. Smith, Desiring the Kingdom, 175n50.   [7] Joseph A. Tetlow, “The Most Postmodern Prayer: American Jesuit Identity and the Examen of Conscience, 1920-1990,” Studies in the Spirituality of Jesuits 26, no.1 (1994): 33.   [8] Bernard Lonergan, Method in Theology, (Toronto: University of Toronto Press, 1990), 130. A richer description of Lonergan’s insight is that conversion is “a transformation of the subject and his world. Normally it is a prolonged process though its explicit acknowledgement may be concentrated in a few momentous judgments or decisions.” And, “conversion, as lived, affects all of a man’s conscious and intentional operations. It directs his gaze, pervades his imagination…it enriches his understanding, guides his judgments, reinforces his decisions.” 130-131.

MemberElizabeth Rodini

…e Collins Goodyear and Margaret A. Weitekamp, eds., Analyzing Art and Aesthetics, vol. 9 in the series Artefacts: Studies in the History of Science and Technology, in Museum History Journal, 2015 (vol. 8, no. 1): 114–115

Rosamond E. Mack, Bazaar to Piazza: Islamic Trade and …

I am a historian, student of material culture,  teacher, curator, and writer. At Johns Hopkins I have been an academic entrepreneur, founding and developing an innovative undergraduate program in the history, theory, and practice of museums. My research focuses on cultural exchange and its material expression–in collections, trade, and modern heritage practices.

MemberJanneke Adema

…eds Analysis – Final Report (DOAB Project Report) (Amsterdam 2012). PDF

‘Mettre en pratique ce que l’on prêche. La recherche en sciences humaines et sa praxiscritique’, in Pierre Mounier (ed.), Read/Write Book 2, Marseille, OpenEdition Press (« Collection « Re…

I am an Assistant Professor in Digital Media at the Centre for Disruptive Media at Coventry University. My research focuses on the material-discursive practices of scholarly research and communication. In my work I critically analyse alternative models of scholarly communication such as open access publishing and living, liquid and remixed books: publishing experiments that try to challenge ideas of authorship, the fixed text, copyright and originality, as well as the system of material production surrounding the book. I try to engage with these new forms both in theory and in practice, where I perform my own research in an alternative, digital, and open way, by publishing it online as it develops, and by experimenting with different, remixed, multimodal and multiplatform versions of my work. In this way I want to rethink the way we do research and how we publish it to avoid uncritically repeating what have become our dominant scholarly practices.

MemberGiovanbattista Tusa

…ember 5, 2019.
– “The Ecological Turn”. Invited lecture at the Digital Humanism Lecture Series of the Code University of Applied Science, Berlin, November 4, 2019.
– “New Ecologies. A lexicon for the XXI century”. Biennale of  Venice,  Invited lecture for …

Giovanbattista Tusa, philosopher, and visual artist. He is currently working on the manuscript of his book Minima Planetaria, and he is the director of Planetary Conversations at the Philosophical Salon. His forthcoming project is a visual diary and essay film on the Death of Empedocles in Amazonia. https://ifilnova.pt/en/people/giovanbattista-tusa/

MemberAaron Marrs

…iversity of South Carolina (May 2006)
M.A. in Public History, University of South Carolina (May 2002)
M.A. in Library and Information Science, University of South Carolina (May 2002)
B.A. cum laude in History, Lawrence University (June 1999)

I am a historian with a particular interest in the nineteenth-century American South, the history of technology (especially transportation), race relations, the history of time, and the history of consumerism.

MemberSimone Bregni, Ph.D.

…;) in Griseldaonline, the Journal of Experimental Literature Review dedicated to didactic training and computer models applied to the Human Sciences of the University of Bologna. The article, in Italian, is available at: https://site.unibo.it/griseldaonline/it/diario-quarantena/s…

I am an associate professor of Italian language, literature and culture with twenty-six years of teaching & leadership experience at the university level. Since July 1st, 2020, I serve as Chairperson of the Department of Languages, Literatures, and Cultures at Saint Louis University. My areas of specialization are Medieval & Renaissance Italian literature and foreign (F/L2) language acquisition. Currently, my focus is on the applications of technology and digital media to language acquisition, in particular video game-based learning (VGBL). In fall 2016, as a recipient of the Saint Louis University (SLU) Reinert Center for Innovative Teaching, I developed Intensive Italian for Gamers. The course was successfully taught in the SLU state-of-the-art Learning Studio in spring 2017. I have presented my research and results in workshops and presentations, at conferences and in publications (in print and forthcoming). I have an extensive and eclectic background in Classics (Greek and Latin, Philology, Literature), Ancient and Medieval History, Theology, Philosophy; but also in Cinema Studies, International Studies, Communications and Journalism. I definitely enjoyed the variety of my studies. I am a firm believer in multidisciplinary approaches to both learning and teaching.

MemberElie Allouche

… l’Education nationale (mars 2018)
·         Colloque « Une économie contributive dans une société du soin », Maison des Sciences de l’Homme Paris Nord (mars 2018)
·         Journée d’étude pour les professeurs documentalistes, « Les humanité…

Professeur agrégé d’Histoire-Géographie, Elie Allouche est actuellement chef de projet à la Direction du numérique pour l’Education – bureau du soutien à l’innovation numérique et à la recherche appliquée (Ministères de l’éducation nationale et de la jeunesse, de l’enseignement supérieur, de la recherche et de l’innovation).  Il a été précédemment directeur du Centre départemental de documentation pédagogique des Hauts-de-Seine, de l’Atelier Canopé du Val-de-Marne et chargé de cours à l’Université Paris Descartes. Il anime le carnet de recherche Hypothèses “Numérique et éducation” (https://education.hypotheses.org/) sur le thème des convergences et connexions possibles entre les humanités numériques et le numérique à l’École.   Twitter : @elieallouche  Linkedin : https://www.linkedin.com/in/elieallouche 

MemberKristin Marie Bivens

…ourelle” in Peitho, 22(1).

Kristin [Marie] Bivens. (2017). Book Review: “Bounding Biomedicine: Evidence and Rhetoric in the New Science of Alternative Medicine, by Colleen Derkatch” in Technical Communication Quarterly, 26(2), 212-215. doi: http://dx.doi.org/10.1080…

I am medical rhetorician and technical and professional writing scholar. I teach writing at Harold Washington College — one of the City Colleges of Chicago. There, I am an Associate Professor of English and a member of the City Colleges of Chicago Institutional Review Board (IRB). I am a Newberry Library scholar-in-residence for 2018-2020, a 2018 recipient of a Council for Programs in Technical and Scientific Communication (CPTSC) research grant, a 2019 recipient of Special Interest Group on the Design of Information early career research grant, and an associate editor for the Foundations and Innovations in Technical and Professional Communication book series. You can see more information about me on my CV.

MemberGlenn Fetzer

…espace dans Connaissance de l’Est”, in Études romanes de Brno, 34 :2 (2013) 111-121.
“ Lorand Gaspar: poésie à la rencontre des sciences neurocognitives”, in French Forum  38 :1-2 (2013) 127-140.
“ Faits de langue et ‘la porte de l’école’ : Une réflexion…

I have served as Department Head and Professor of French at New Mexico State University since July 2012, having previously worked at Calvin College as Professor of French, Chairman of the Department of French, Director of semester abroad programs to France and to Hungary, and Director of several January interim courses in France, Quebec, and Martinique. My long-standing scholarship interests consist of twentieth and twenty-first century literature, contemporary poets, and stylistics. I am the author of two books on French poets and numerous critical articles on French authors: André du Bouchet, Lorand Gaspar, Emmanuel Hocquard, Paul Claudel, Guillevic, Saint-John Perse, Frédéric Boyer, Mathieu Bénézet, and on the intersection of linguistics to the study of poetry. More recently, I am a proponent of the place of the humanities in university and public life. As an administrator, I seek to hone my skills and to expand the sphere of my activities.

MemberMichael David-Fox

…08). Author of introduction, “Passing through the Iron Curtain” (pp. 703-709).

 

“Circulation of Knowledge and the Human Sciences in Russia,” Kritika 9, 1 (Winter 2008). Author of introduction, “Journeés d’études internationales” (pp. 1-7).

 

Michael David-Fox is a historian of modern Russia and the USSR, whose work has ranged from cultural and political history to transnational studies and modernity theory. At the outset of his career, he became one of the first foreign researchers to work in formerly closed Communist Party archives during the collapse of the Soviet Union. He went on to become a founding editor of Kritika: Explorations in Russian and Eurasian History [https://kritika.georgetown.edu/], now based at Georgetown, a transformative journal that has helped to internationalize the field of Russian Studies. For this, he received the 2010 Distinguished Editor Award from the Council of Editors of Learned Journals. In a series of books, nine edited volumes, twelve edited special theme issues of journals, and over forty-five articles and chapters, David-Fox has probed unexpected connections between culture and politics, institutions and mentalities, and domestic and international shifts. His latest work explores covert entanglements across borders, ideologies, and cultures. He has strong interests in transnational and comparative history and in the history of Russian-German relations, broadly conceived, as well as in the history of the Russian Revolution and Stalinism. David-Fox received his A.B. from Princeton and his PhD from Yale. He is author of Revolution of the Mind: Higher Learning among the Bolsheviks, 1918-1929 (1997); Showcasing the Great Experiment: Cultural Diplomacy and Western Visitors to the Soviet Union, 1921-1941 (2012, translated into Russian and Chinese, a Choice Outstanding Academic Title); Crossing Borders: Modernity, Ideology, and Culture in Russia and the Soviet Union (2015, under translation into Russian, winner of the 2016 Historia Nova Prize for Best Book in Russian Intellectual and Cultural History). David-Fox has been a Humboldt Fellow (Germany), a visiting professor at the Centre russe, EHESS (France), and was awarded the title of honorary professor from Samara State University (Russia). He has been a visiting scholar or fellow at the W. Averill Harriman Institute at Columbia University, the Swedish Collegium for Advanced Study, the Kennan Institute for Advanced Russian Studies, the Mershon Center for Studies in International Security and Public Policy, the National Academy of Education, the Davis Center for Historical Studies at Princeton University, the Center for Advanced Holocaust Studies at the United States Holocaust Memorial Museum, the Woodrow Wilson International Center for Scholars, the American Council of Learned Societies, and the John Simon Guggenheim Foundation (2017). His current book project, “Smolensk under Nazi and Soviet Rule,” is a study of the exercise of power in a Russian region under Stalinism and the German occupation during WWII. Aiming squarely at the place where regional history meets the grand narrative, it cross-fertilizes three rapidly evolving fields: the study of Stalinism, German occupation on the Eastern Front during World War II, and the Holocaust. Since 2013, David-Fox has served as scholarly advisor to the International Centre for the History and Sociology of World War II and its Consequences at the Higher School of Economics in Moscow.