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News, Myth and Society: Mother Teresa as Exemplary Model Comparisons of news and myth seem to have faded from our literature. In the 1970s and 1980s, some of our best thinkers D including Gaye Tuchman, James Carey, Stuart Hall and many others D used myth as a way to explore the role of news in society. In the 1990s, however, the explorations seem to have reached a dead end. Though the early work still makes bibliographic appearances, the comparisons of news and myth are mostly cited and recited as research relics. The point is made D news bears interesting similarities to myth D and dropped. This paper will argue that comparisons of news and myth still have much to contribute. Indeed, the contributions are now, in particular, sorely needed. The news media seldom if ever have been more degraded. Their practicioners are held in the lowest esteem. Their content is constantly questioned, or more likely, ignored. Their survival, in present forms, is suspect. Scholars and journalists search with increasing franticness for models that might lead to better understanding of the news, invigorate its practice and restore its role in social life. Myth can provide such a model. To consider news as myth D as symbolic narratives that attempt to organize, portray, represent and explain the world D brings the scholar and the journalist to the very heart of social life. No blithe academic gloss, a comparison should demonstrate the complex cultural, social and political ties that bind news and myth. It should point out how myth can offer insights into news' social role. Finally, it may even suggest, as Eliade, Barthes and McLuhan did in the 1950s, that news is myth, that comparisons of news and myth are necessary because myth has taken modern form in the news. The purpose of this paper is to begin building a model that restores myth to a privileged place in studies of news and society. The paper first will review the rich tradition that gave rise to comparisons of news and myth in the 1950s and earlier. It will briefly trace the strains of research that emerged from this tradition, particularly in the 1970s and 1980s. It will offer reasons why this research seemingly has faltered in our times. And it will propose a perspective that might recapture and extend the insights provided by links between news and myth. Finally, the paper will demonstrate the possibilities of the model by using myth to explore a case of news reporting D New York Times coverage of Mother Teresa. Seeing News as Myth Though they did not specifically address links between news and myth, the Chicago School of social thought D the University of Chicago scholars writing in the first decades of the 1900s D provided important conceptual background. Mead, Dewey, Cooley and Park emphasized the crucial connection between communication and community, a connection that others explored by seeing news as myth.[1] Specific comparisons between news and myth came from a varied, eclectic group of scholars. As in many discussions of news, Roland Barthes provides an important starting point. In 1957, Barthes published Mythologies, a collection of semiotic analyses of modern myths in subjects as varied as professional wrestling, advertisements, and novels. The collection was based on a consideration of news as myth. "The starting point of these reflections was usually a feeling of impatience at the sight of the naturalness with which newspapers, art and common sense constantly dress up a reality which, even though it is one we live in, is undoubtedly determined by history," Barthes wrote. News reports, like myth, help shape D and are shaped by D assumptions and beliefs of a society, Barthes recognized. "Myth does not deny things," he said. "On the contrary, its function is to talk about them; simply it purifies them, it makes them innocent, it gives them a natural and eternal justification."[2] Also in 1957, the philosopher of religion Mircea Eliade linked media narratives to myth. He first inquired as to whether myth "may not also survive among our contemporaries in more or less degraded forms." He answered that "myths and mythological images are to be found everywhere, laicised, degraded or disguised; one only needs to be able to recognise them."[3] And, he pointed out in particular, "the mythical structures of the images and behavior patterns imposed on collectivities by mass media."[4] The mass media, he said, have become the repository of countless mythical motifs. Marshall McLuhan, in a 1959 essay, "Myth and Mass Media," put forth a similar idea. He wrote that "we live in a postliterate and electronic world, in which we seek images of collective postures of mind." He said, "In some respects, myth was the means of access to such collective postures in the past. But our new technology gives us many new means of access to group-dynamic patterns." In an evocative passage, McLuhan called the newspaper a modern "Babel of myths" with each news report offering its own mythic image of the world.[5] "Each [news] item," he said, "makes its own world, unrelated to any other item save by date line." And he suggested, "we can regard all media as myths and as the prolific source of many subordinate myths."[6] Two Research Traditions Based in part on these disparate but influential works, writers in the 1970s and 1980s adopted myth to study the role of news in society. This large body of research D only briefly touched upon here D might usefully be organized into two distinct, but sometimes overlapping, traditions. One tradition emphasized social and cultural links between news and myth. A second tradition emphasized political and ideological comparisons. News and Myth as Cultural Forms. As has been often shown, research on news and society was long dominated by a social science perspective that reduced and restricted inquiry, often to a single focus on media effects. In attempts to broaden the discussion, some writers offered myth as a means to explore the social and cultural dimensions of news.[7] James Carey exemplifies this work. Combining a McLuhan-like emphasis on technology with the Chicago-school emphasis on symbolic systems, Carey often has touched upon myth in his cultural studies of the news. In constructing his familiar distinction between transmission and ritual views of communication, Carey considered comparisons of news and myth. We create, express, and convey our knowledge of and attitudes toward reality through the construction of a variety of symbol systems: art, science, journalism, religion, common sense, mythology. How do we do this? What are the differences between these forms? What are the historical and comparative variations in them?[8] Reading a newspaper, for example, Carey said, should be seen "less as sending or gaining information and more like attending a mass: a situation in which nothing new is learned but in which a particular view of the world is portrayed and confirmed."[9] Carey's later edited collection, Media, Myths, and Narratives: Television and the Press also contributed to studies of news and myth.[10] Bird and Dardenne in particular argued persuasively that "news is a particular kind of mythological narrative with its own symbolic codes that are recognized by its audience."[11] They saw in myth an avenue to explore the role of news in culture. News and Myth as Ideological Forms. Other writers have seen in myth an opportunity to extend inquiry into the ideological role of news. Inspired particularly by Barthes' work, these writers argue that a primary function of news, like myth, is to create, shape and sustain social order.[12] The use of myth to study the relationship between news and ideology has been central to the work of a number of researchers in British cultural studies. Stuart Hall found that news, like myth, draws from the prevailing codes of a culture, reproducing and maintaining the dominant ideology. "Just as the myth-teller may be unaware of the basic elements out of which his particular version of the myth is generated," Hall wrote, "so broadcasters may not be aware of the fact that the frameworks and classifications they were drawing on reproduced the ideological inventories of their society."[13] In a similar tradition, John Hartley compared news and myth. He said myth is "formed and reformed according to the relations between social groups and forces." And thus, one of the primary functions of news is continuously to "signify myths through the everyday detail of 'newsworthy' events," Hartley said. "News is a myth-maker."[14] Others outside British cultural studies also have seen ideological implications in comparisons of news and myth. In a 1981 essay, "Myth and the Consciousness Industry," Gaye Tuchman compared news and myth as forms that legitimate ideology. "As myth, news suggests that social and economic forces (never analyzed but detailed through the logic of the concrete) are primeval forces akin to the bureaucratized legitimated institutions designed to cope with them," Tuchman said. And, she added, "social and economic forces as legitimated institutions become actors in a post-industrial passion play."[15] The Dead Ends The two research traditions added much to our understanding of news, myth and society. But they have come to dead ends. The literature shows few recent works in either tradition. A reason: Both traditions used news and myth to talk about something else. One used myth to talk about news as an integral cultural form. The other used myth to talk about news as an ideological force. Perhaps eager to establish primary points, writers focused on important but isolated links between news and myth. They overlooked or were uninterested in further links that, taken together, might lead to a fuller comparison. They failed to mine the rich, substantive insights that might come from a close examination truly interested in news as myth. Another reason for the scholarly dead ends: Perhaps unknowingly, these writers evoked the almost classic opposition that sees myth as something other cultures have. The writers sometimes actually stated the opposite. They paid tribute to the modern role of myth in society. Yet their use of myth was founded on the opposition: Myth was something others had and news was something we have. Their myths were useful to gain insights into our news. By evoking this idea that myth is for others, the research traditions were untrue to their own roots. Barthes, Eliade, McLuhan and others saw myth as essential to all societies. When these writers linked news and myth, they did not leave myth behind to talk about the news. They were paying tribute to the ability of myth to assert its influence in yet another form. Myth takes different forms in each society, they knew. Eliade called these forms "the survivals and camouflages" of myth.[16] Myth usually does not, in modern societies, take the form of legal or religious code. Myth instead takes a more fitting form D fragmented, camouflaged, hidden D often in mass-mediated narratives that do not admit to their own influence or presence. By retaining a focus on myth, more insights actually can be gained into news. If myth has taken modern form in news D if news is myth D new avenues can be taken in pursuit of the social role of news. The role of myth in society has its own long and distinguished tradition that may thus add to our understanding of news. The Social Role of Myth The social role of myth has been the subject of numerous studies for hundreds of years, from writers as diverse as Freud, Campbell, Cassirer and Levi-Strauss. Some of myth's greatest scholars, including Malinowski and Eliade, have made the role of myth one of their primary concerns. Though the literature is voluminous and wide-ranging, a number of themes occur regularly. In particular, scholars have identified seven, sometimes overlapping, roles that myth performs for society. Myth serves: to offer exemplary models for behavior; to isolate and ostracize dissent; to promote social order; to reconcile humanity with the vagaries of fate and death; to survey the world and act as a perceptual warning system; to mediate conflict, and to represent values and beliefs of the dominant order. The list is suggestive rather than exhaustive. No list can be complete or satisfy the many roles that scholars have ascribed to myth. Yet these roles do indicate the extent to which myth is implicated in social life. Bronislav Malinowski, in an oft-quoted passage, captures the real ties between myth and society. He wrote: Studied alive, myth, as we shall see, is not symbolic, but a direct expression of its subject matter; it is not an explanation in satisfaction of a scientific interest, but a narrative resurrection of a primeval reality, told in satisfaction of deep religious wants, moral cravings, social submissions, even practical requirements. Myth fulfills in primitive culture an indispensable function: it expresses, enhances, and codifies belief; it safeguards and enforces morality; it vouches for the efficiency of ritual and contains practical rules for the guidance of man. Myth is thus a vital ingredient of human civilization; it is not an idle tale, but a hardworked active force; it is not an intellectual explanation or an artistic imagery, but a pragmatic charter of primitive faith and moral wisdom.[17] The Social Role of News If myth has taken modern form in the news, then news may serve the roles that scholars have ascribed to myth. And those roles point to the large research agenda that opens up from serious consideration of news as myth. Rather than a scholarly dead end, the comparison leads to numerous inquiries that probe the relationship among myth, news and society. If news is myth, to what extent and in what ways does news offer exemplary models; isolate dissent; promote social order; reconcile humanity with fate and death; survey the world as a perceptual warning system; mediate conflict, and represent dominant values and beliefs? This essay attempts to demonstrate the possibilities of such inquiries by taking up a case study. It will focus on one of myth's great roles D to provide exemplary models. Studies in myth have long affirmed that myth serves to identify and portray models for behavior within society. As Malinowski noted, myth "contains practical rules for the guidance of man" and thus supplies people with "the motive for ritual and moral actions, as well as with indications as to how to perform them."[18] Eliade too found that myth was "sacred, exemplary, significant" because it "supplies models for human behavior and, by that very fact, gives meaning and value to life."[19] Elsewhere Eliade wrote, "The main function of myth is to determine the exemplar models of all ritual, and of all significant human acts." He said, myth thus "provides a model, whenever there is a question of doing something" [emphasis in original].[20] Doesn't the news too offer such models? Does the news fulfill this mythic role? The following study examines those questions in a purposely suggestive case of news reporting D New York Times coverage of Mother Teresa. To provide background and context for Times coverage, the following section offers a brief biographical summary of the woman known as Mother Teresa. Agnes Gonxha Bojaxhiu Mother Teresa has joined an interesting array of cultural figures D including popes, John Wayne, Dylan, Marilyn Monroe, Madonna, the artist formerly known as Prince and many others D who have achieved status and fame with names they gave to themselves. Born in 1910, in the city of Skopje, in what is now Yugoslavia, Agnes Gonxha Bojaxhiu was the daughter of an Albanian grocer and his wife. She grew up immersed in the Roman Catholic faith. At 18 years old, she sailed to Ireland to join the Institute of the Blessed Virgin Mary D the Sisters of Loreto D an order dedicated to missionary work and teaching. Following tradition, she took on a new name. Her book, A Simple Path, says she chose "Teresa" after St. Theresa of Lisieux, known as the Little Flower of Jesus.[21] As Sister Teresa, less than two months after her arrival in Ireland, she was assigned to India and for 20 years taught the daughters of the affluent citizens of Calcutta. Her convent was not far from the incredible slums of that city. She studied nursing and began to minister to the sick and dying. In 1948, she obtained permission from the Church and Calcutta authorities to move from her convent into the slum. In 1950, she founded her own order in the city, an order that offered a combination of health care, food, education and religion. As Mother Teresa, she became a citizen of India. She directed that the nuns of the Order of the Missionaries of Charity wear Indian saris as their habits. She opened centers to serve the poor and sick. She ministered to lepers and untouchables. Her work attracted increasing attention and support within the Church. She received awards from the Vatican and was heralded in the Church press. In 1964, Pope Paul VI traveled to India to praise her labors. He gave her his limousine, which she sold through a raffle. The following year, her order was named a pontifical congregation, reporting directly to the Pope. She soon found sustained international attention outside the Church. The New York Times ran an early feature story in 1968. In 1969, Malcolm Muggeridge narrated a long BBC documentary, "Something Beautiful for God," that led to increased coverage around the globe.[22] Mother Teresa added fundraising to her duties, lobbying governments and individuals for support. Her order grew to more than 1,000 nuns with close to 100 centers. In the 1970s, she was nominated in succeeding years for the Nobel Peace Prize. In 1979 she won the prize, garnering more people and support to her order. In recent years, she has been slowed by illness and age. She has been hospitalized for long intervals. Her order, which now numbers hundreds of centers, more than 4,000 nuns and tens of thousands of lay workers, named a successor in March 1997. Mother Teresa has not escaped political scrutiny and criticism. Her stance toward contraception and family planning, in a land grappling with overpopulation, has earned her enmity and abuse. One publication called her "a disaster for India."[23] Christopher Hitchens of The Nation has carried on a long campaign against what he calls the cult of Mother Teresa. He has called her "a dangerous, sinister person" while keeping up "an M.T. watch of sorts" on her social and political activities.[24] He finds her opposition to birth control to be ruinous for India. He points out her association with wealthy but disreputable benefactors who have included dictators of Haiti, Albania, and Charles Keating at the height of his abuse of savings and loans monies.[25] He suggests that she uses her funds not to help the poor of India but to increase the spread of her order. Hitchens saves particular scorn for news coverage. He savages "the astonishing, abject credulity of the media in the face of the M.T. fraud."[26] In interviews, he charges the news media with laziness and suggests that Mother Teresa is simply an easy symbol and "handy metaphor" for virtue.[27] In his later columns, he has prepared readers for "the tsunami of bullshit that will break over them when 'Mother' gives up the ghost."[28] Hitchens acknowledges that his antipathy for Mother Teresa derives in part from his aggressive atheism. But his critique of news coverage is suggestive. In the context of this study, the issue is framed more broadly. Rather than critique the news for pliant coverage and worshipful narratives of a cultural figure, this study is interested in pursuing deeper reasons for such coverage. It argues that reporting on Mother Teresa, specifically in this case in The New York Times, fulfills one of myth's crucial roles D to offer exemplary models. Times Coverage of Mother Teresa Since the imprimatur of the Nobel Prize for peace in 1979, Mother Teresa's name and status have become firmly established on the global scene. Even the casual news reader now recognizes that the words "Mother Teresa" have become a metaphor for virtuous behavior. Analyzing later coverage of Mother Teresa thus yields few insights into the news. Reports reaffirm her celebrity and confirm her metaphoric status. The most interesting time period for studies of news on Mother Teresa thus is before 1980. Analyzing coverage in the decades leading up to her Nobel Peace Prize can yield insights into the evolution of such metaphoric status, the creation of models and the possible links between news and myth. This study thus takes up reporting from 1950, when Sister Teresa first established her order, to 1980, just after Mother Teresa won the Nobel prize. It looks at coverage by The New York Times, elite and essential for studies of news and society.[29] The questions: What was the nature of Times reporting on Mother Teresa? To what extent did that reporting fulfill one of the primary roles of myth D the portrayal of exemplary social models? 'Reds Still Strong in Calcutta' India was the focus of much Times coverage in the 1950s and 1960s. In the framework of the Cold War, which long structured Times foreign correspondence, the new Indian democracy was seen as a fragile system, threatened by Communism. For example, a 1957 story in the Sunday magazine looked back at "India's Great Adventure, Ten Years Later." It portrayed India as struggling against the Communist threat as well as "the danger of Chinese infiltration."[30] The country seemed to be a requisite foreign post for future Times leaders. Bylines from India included A.M Rosenthal, C. L. Sulzberger and Joseph Lelyveld. Calcutta in particular received much coverage. Its immense poverty left the city vulnerable to Communism, the Times reported. For example, one report was headlined, "Reds Still Strong in Calcutta Despite China Border Dispute."[31] Another said, "Calcutta a City of Frustrations; Hordes Existing in Hovels D Educated Find No Jobs and Turn Communist."[32] Mother Teresa appeared in none of this coverage throughout the 1950s and much of the 1960s. The conventions of the Times' foreign desk were firmly established. Times correspondents relied for sources almost exclusively upon top government officials in foreign capitals. Reporters would support or counter these sources with their own observations of events or brief quotations from people on the streets. The style was very much that of the expert correspondent filing informed observations in a report from abroad. Even in the mid-1960s, as the Times incorporated more feature stories on ordinary citizens into its foreign correspondence, Mother Teresa made no appearance. For example, a 1967 story on the destitute homeless of Calcutta D a topic firmly linked in our time to Mother Teresa D had no mention of her.[33] 'The Good Samaritan of Calcutta' On April 13, 1968, Mother Teresa was introduced to readers of the Times. In retrospect, the date itself deserves consideration. The story was published 11 years before the world-wide attention of the Nobel Prize. In the context of Western news media, the Times found Mother Teresa earlier than most. Though religious publications and Indian newspapers, such as The Statesman, had been writing about her work for years, many observers cite Muggeridge's 1969 BBC documentary as the turning point in international press coverage.[34] The Times story thus anticipated the intense coverage that Mother Teresa would receive in the decades ahead. But the story appeared 18 years after Mother Teresa had begun her order and four years after the Roman Catholic Church, including Pope Paul VI, had singled her out for international acclaim. And a close examination of this first Times story on Mother Teresa shows that her symbolic meaning was already largely in place. Mother Teresa immediately emerged fully formed as an exemplary model in the Times. Not a "newsmaker" in any traditional sense, Mother Teresa was reported as a feature story, a subject chosen precisely because of her exemplary behavior. "A Calcutta Nun Softens Death for the Poor," by Joseph Lelyveld, ran on page A2. It was a mid-sized feature, about 19 column inches, accompanied by a 4-inch deep, 3-column wide photograph of Mother Teresa, clothed in white sari and robes, facing the camera with a full nursery of children behind. The caption read, "Mother Teresa, the good Samaritan of Calcutta, talks with a visitor at her nursery." The story was a traditional feature, a profile of a religious figure deeply involved in charitable work. Though the scope of the order's operations were mentioned, the goal of the piece was to render a personal portrait of Mother Teresa. It provided brief biography and background. It described her dress and speech. It quoted her views on death and charity. It lauded her work. The lead stated: "If there is a limit to the misery of Calcutta's streets, it is set by Mother Teresa, an Albanian-born nun whose mission is dedicated to caring for those who have no other possibility of help." The story then followed a tour of her order's institutions. The reporter accompanied a group of "upper-class India women, who had volunteered to help Mother Teresa in her work." After a brief mention of a crowded nursery, the story quoted its subject. "The nun, who wears a white cotton sari, remarked: 'This is life. Now we will see the dying.' The words came briskly, without a trace of melodrama." A "Home for Dying Destitutes" was next on the tour. "There is only one criterion for admission," the report stated. "The patients must be so far gone" that the overcrowded hospitals turn them away. However, the story said, "Mother Teresa never turns any away, even when she can offer nothing more than a chance to die with a little dignity and peace. 'The worst thing is to be unwanted,' she says." The "upper-class women" provided a neat, dramatic contrast as they viewed the destitute. "They hovered in the doorway, obviously eager to retreat." Mother Teresa was serene. "About half of them go back to the streets," Mother Teresa said. "About half of them go to God. That's a better place, I think." Other programs run by the order were mentioned in the context of Mother Teresa's biography. But Lelyveld steered the report back to its subject: "Despite the widening scope of her order's activities, Mother Teresa never seems to talk about institutions, organizations or finances. She talks about people, those she has salvaged and those she has comforted when salvaging was impossible. In her talk, which is modest and humorous, they never become cases." The story gave over its last words to Mother Teresa, framed finally in almost mystical terms: "After the upper-class women made their exit from the home for the dying, Mother Teresa looked down the long, narrow room where nothing moved but the ceiling fans beating the air above the low cots. An outsider could only dimly comprehend her meaning when she smiled and said, "This is beautiful, this is very beautiful work." In this first report then, Mother Teresa was cast as a virtuous, symbolic figure, "a good Samaritan" who has dedicated her life to the "poorest of the poor." Exemplary in charity and serenity, she was set apart by the narrative from others. The upper-class women drew back; Mother Teresa embraced. And the reporter, "the outsider," could only "dimly comprehend" her mystical words. It is important to note that the portrayal of the Times here was inextricably linked to other social forces. The Times did not create or transform Mother Teresa into a model of social behavior. That creation, that transformation D shaped by forces that might include the Church, Mother Teresa and the success of her work D took place before the report, and indeed has led the report to her. The role of the Times was to identify and proclaim. That role would continue and expand in the years ahead. Building a Social Model: Two Themes In the ten years after this 1968 report and preceding its coverage of the 1979 Nobel Peace Prize, the Times devoted a dozen more pieces to Mother Teresa. Analysis found these articles embraced one of two themes. A first theme D particularly in early articles, after the initial feature story D proclaimed awards and honors bestowed upon Mother Teresa. These stories affirmed and amplified her increasing global status and were sometimes complemented by other profiles of her. This theme, of course, would reappear and culminate with coverage of the Nobel Prize. A second theme D in reports of her appearances and speeches at international conferences D bore witness to her extraordinary personal powers. They testified to her sacrifice and commitment, and heralded the qualities that set her apart from others. Both approaches, often overlapping and complementary, served to hold up Mother Teresa as a model for human behavior and will be examined in the next sections. Proclaiming her Honors: 'From Calcutta with Love' Following the 1968 story, the next stories about Mother Teresa in The New York Times reported an array of honors. These stories confirmed her growing international status and affirmed her as a model of virtue. On December 23, 1970, Paul Hofmann reported on Pope Paul VI's address to the College of Cardinals in Rome.[35] Halfway through the 700-word story, Hofmann reported that, "The Pontiff announced that a 60-year-old nun who cares for the destitute and lepers in India, Mother Teresa, was the first winner of the $25,000 Pope John XXIII Peace Prize, in a new award." His quotation from the Pope depicted Mother Teresa as a model: "We hold up to the admiration of all this intrepid messenger of the love of Christ," the Pope said in praise of Mother Teresa. "We do this so that by her example the number of those who expend themselves for their brethren may grow and that there may be better established in the world the sense of solidarity and human brotherhood." Though the report on the papal address made only brief mention of Mother Teresa, the Times highlighted her in an accompanying feature story, "Friend of the World's Poor."[36] With no byline, but presumably also written by Hofmann, who penned the lead account, the story was supported by a two-column, head-and-shoulder photograph of the smiling nun. "Shares the hardships of those she serves," said the caption. The feature story was framed as another introduction for Times readers to the nun, "little known in the Western world." Its lead stated: When Pope Paul VI decided to found a home for the poor of Rome three years ago, he sent halfway around the wold and asked a nun in Calcutta to take the job. At the time, there were 20,000 nuns in Rome, many of them dedicated to working with the poor. But none of them was Mother Teresa. With this introduction, the story continued, "Mother Teresa, little known in the Western world, is something of a legend in her adopted India where, 22 years ago, she gave up a teaching career to minister to the unnumbered poor." It said that "Mother Teresa's mission of love" included 59 centers in Calcutta, 70 more in other Indian cities as well as centers around the globe. After reviewing biographical details, the story concluded with a focus on her order's self-imposed hardships: "Poverty is the lot of the people Teresa serves, but it is also the lot of the nuns. They eat the same food as the poor, rise at 4:40 A.M. and work until 9 P.M. with only 30 minutes' rest. They rarely change this routine." The story's final words: "Teresa told one interviewer: 'Our life of poverty is as necessary as the work itself.'" Two days later, Christmas, the Times used these two reports to feature Mother Teresa in an editorial, "From Calcutta with Love."[37] The editorial began: "Pope Paul gave the first Pope John XXIII award this week to a 60-year-old Yugoslav-born nun whose pioneering work among the poor in Calcutta has expanded into 'a universal mission of love.'" It provided details of her ministry and routine and concluded: "Few have the stamina, let alone the faith to follow Mother Teresa's self-sacrificing example. Yet all have a stake in her universal mission." Two weeks later, the Times covered the award ceremony itself. A three-column photograph showed Mother Teresa at the award ceremony with Pope Paul VI. Hofmann's report, "A Nun from India is Extolled by Pope at Peace Prize Rite," was a brief seven paragraphs.[38] Its lead emphasized the symbolic status of Mother Teresa: "Pope Paul VI today praised Mother Teresa, the founder and Superior General of the India-based Missionaries of Charity, as a symbol of brotherhood among men." Hofmann noted that Mother Teresa announced she would use the money to build more housing for lepers. After this spate of coverage, the next Times item appeared about 10 months later. It too heralded Mother Teresa's status by making note of a biography of her life. Malcolm Muggeridge's BBC documentary had been issued in book form. The November 1971 Times book review began: "Time was when biographies of saints were staples on the religious market. Malcolm Muggeridge revives the genre for a living person."[39] Mother Teresa's next mention in the Times was deep in a 1972 report about relief efforts in Pakistan. The report, briefly citing her as "a Roman Catholic welfare worker who has gained world reknown," stated that she had opened a hostel for women in Dacca.[40] The following year, the Times reported another award. A Reuters dispatch from London said that, "Mother Teresa traveled from the squalor of Calcutta's poorest quarters to the ornate splendor of London's Guildhall to be acclaimed today the first winner of an annual award for progress in religion." The report noted she intended to spend the $85,000 in support of her order.[41] In 1975, the Times also made brief mention of Mother Teresa in a story about Andrei Sakharov's Nobel Peace Prize. She was said to be one of the nominees for the award.[42] One exception to the Times' early focus on Mother Teresa's honors and awards was a July 1973 account by Bernard Weinraub on the monsoon season in India.[43] In this story, the Times returned to Calcutta and reported upon Mother Teresa's work. The story was anchored by a large two-column photograph of the nun, baby in arms, "caring for a youngster in her refuge in Calcutta." The story began: "This is the season of death in Calcutta." After describing the monsoon's devastation, the story continued: "It is the season when Mother Theresa's nuns are busiest in their crowded shed where dying derelicts, unwanted in hospitals, are placed on cots and washed and fed and given a final touch of dignity." (A number of Times reports through the years spelled the nun's name, "Theresa.") With this exception, early Times reports on Mother Teresa offered her as a model of exemplary behavior primarily by celebrating her awards and acclaim, rather than her work and efforts. That is, Mother Teresa was depicted as a model by the Times. Her symbolic status and social import were already fully formed. The Times served to identify and amplify that status and import. Bearing Witness: "Spiritual Parley Hears Living Saint" A second theme D found primarily in reports of her appearances and speeches at international conferences D gave witness to her personal powers and extraordinary character. Though overlapping with the first theme by affirming her global status, these stories went further by testifying to the qualities that set Mother Teresa apart as a model. In October 1975, a United Nations-sponsored conference on world religions was held in New York. A brief un-bylined report anticipated the conference. Though "spiritual leaders representing the world's five major religions, Hinduism, Buddhism, Christianity, Islam and Judaism" would be assembling, only two speakers were mentioned by the Times: Kurt Waldheim, U.N. secretary-general, and Mother Teresa.[44] And the Times devoted its most substantial coverage of the conference to the appearance of Mother Teresa on the final day. A three-column photograph of her, seated with two others at the conference, topped the front page of a second section. The story, written by Kenneth A. Briggs, the Times religion correspondent, was headlined, "Spiritual Parley Hears 'Living Saint.'"[45] Briggs affirmed Mother Teresa's status by stating that her appearance on the final day "symbolized her growing world renown." He also extolled her as a model, saying, "She has been called a 'living saint' and her efforts praised as a rebuke to the modern feeling of personal powerlessness." After a two-paragraph summation of the conference, the report turned to a profile of Mother Teresa. It repeated and extended details of her life and work routine that had appeared in the previous Times profiles. Briggs also provided this admittedly apocryphal anecdote: A story is told of a Hindu priest from the Temple of Kali, in Mother Teresa's neighborhood, who had, like scores of Calcutta's hospital patients, been judged a hopeless case and dismissed from an institution to fend for himself. Grudgingly, he allowed the Missionary Sisters to take him in. On his death bed, he reportedly said, "For many years I have worshipped the image of Kali. Today for the first time I have seen the face of the divine mother." In May 1976, the Times ran an unaccompanied, three-column photograph of Mother Teresa receiving an honorary degree at Holy Cross College.[46] Three months later, the Times reported on Mother Teresa's appearance in Philadelphia at a Roman Catholic conference.[47] Briggs again began his report by affirming Mother Teresa's global stature. He said that the emergence of world hunger as a Catholic priority was dramatized by the presence of Mother Teresa. Briggs noted that "the appearance of the diminutive nun, dressed in her conventional white Indian sari with blue border stripes, gripped the audience." He reported her now cult-like status: "Mother Teresa has become the most magnetic figure at the congress. Wherever she goes, crowds follow her, hoping to touch her clothing or hear her speak." And her Christ-like actions, he said, galvanized the conference. She appeared before the audience, said a prayer over loaves of bread and then broke one to share with others. "Following her lead, others on the platform took loaves and distributed them." Mother Teresa was briefly mentioned in an October 1976 report that the Nobel Peace Prize would not be awarded that year. The committee had failed to agree but Mother Teresa was among those under serious consideration, the Times said.[48] The next Times account on Mother Teresa offered an exception to the string of stories on her character and status. Though the 1979 report gave witness to her work, it touched upon the usually unmentioned subjects of conversion and evangelical proselytizing. The Times reported on an otherwise obscure bill introduced in India's Parliament that banned force or inducement to bring about religious conversions.[49] The story focused on Christian protests to the bill, "led by Mother Teresa." It reported her complaints that she had been refused permission to travel to some areas of the country. A final item in this span of Times coverage bore witness indirectly to the labors and virtue of Mother Teresa. Furio Colombo, an Italian journalist, visited the Harlem site of the Sisters of Mother Teresa and wrote about the experience for the Times op-ed page. He began the trip, he said, with a mood of adventure. "This was too beautiful, a missionary outpost in New York." He described his disturbing, shamed transformation in the face of the sacrifice and labors of the nuns.[50] In this second theme then, stories gave witness to what the Times saw as the worthy work and extraordinary character of Mother Teresa. This theme would find its fullest expression in October 1979 when Mother Teresa won the Nobel Peace Prize. 'A Secular Saint': the Nobel Peace Prize The two themes D proclaiming her awards and bearing witness to her virtue D culminated in 1979 with reporting on the Nobel Peace Prize. The lead story on the award was published on the front page with a two-column photograph.[51] Correspondent Frank J. Prial in Stockholm placed prominently, in the second paragraph, her modest response to the news: "'I am unworthy,' Mother Teresa said in Calcutta on hearing that she had been selected." Words from the Nobel committee's announcement followed in the fourth paragraph: "This year, the world has turned its attention to the plight of children and refugees, and these are precisely the categories for whom Mother Teresa has for many years worked so selflessly." Other testimony was provided by President Jimmy Carter, himself a candidate for the award. Inside the paper was a package of stories on Mother Teresa that included another photograph, a five-paragraph Reuters report of her response to the news, a local story on reactions from Mother Teresa's nuns in the South Bronx, and a profile, "Stubborn Fighter for the Poorest of the Poor."[52] The profile, by Judith Cummings, called her "a stubborn fighter" and said she was "regarded almost as a saint in India, where her admirers stretch across all religious, caste and ethnic barriers." A Times editorial the following day lauded the choice of Mother Teresa. Entitled "A Secular Saint," the editorial directly offered Mother Teresa as a model "for us all."[53] It began: How typical of Mother Teresa that she should remark, "I am unworthy" when told she had just won the Nobel Peace Prize. Her comment was not a casual expression of blushing modesty, only a re-statement of her lifelong conviction that helping the helpless D indeed, helping those beyond help D "is the simple duty of us all." The editorial recounted the global reach of the Missionaries of Charity and said, "Even before the Nobel award, its work has received international acclaim, and Mother Teresa, whose radiant, lined face resembles a Byzantine mosaic, has become a secular saint." It concluded: "She may not have furthered world peace in the conventional sense, but she brought love D and peace D individually to thousands of those the world has forsaken." Intensified coverage of Mother Teresa continued in the wake of the Nobel Prize announcement. A brief note on October 22 said she would travel to Oslo to accept personally the award.[54] Three days later, the Times returned to Calcutta for another profile.[55] The story, by the Times New Delhi bureau chief Michael T. Kaufman, recounted a day with Mother Teresa. It began with her 5:30 a.m. devotions and noted a reverential scene: Beyond the doorway, in a corridor, a Hindu woman in an expensive sari also knelt with her offering of flower petals. She comes every day, bringing flowers and waiting for an opportunity to touch Mother Teresa's feet in a Bengali act of homage. Following Mother Teresa to a nursery, the reporter noted that the children are given food, clothing, and "as in all Mother Teresa's facilities, given love." The story concluded with another reverential observation as the day closed. "Soon it would be 4:30, the time when prayers end the day as it began, with thanks to God and a commitment to others." Kaufman's profile was prelude to a larger effort by him, a December cover story for the Sunday magazine, timed to appear the day before the awarding of the Nobel Prize in Oslo.[56] "The World of Mother Teresa," said the cover, illustrated with a close-up photograph of the Mother with a baby in arms. Inside, the cover headline was repeated with a subhead: "In the sprawling slums of India, 1979's Nobel Peace Prize winner nurtures the poorest of the poor and envelops them with love." A photograph showed the nun leaning over a young person sprawled on a sidewalk. Its caption: "Because of her compassionate concern for the destitute, Mother Teresa has come to be known as 'the saint of the gutters.'" The profile began with a physical description of the woman, "remarkable in her ordinariness." She could be, Kaufman said, "one of the Slavic ladies who clean the offices of Manhattan late at night." But, he added, "when she smiles and laughs, which she does often, there comes the hint of special qualities. The human clay molds itself in unambiguous joy. The lines of her face become exclamation marks. As with all her emotions, she communicates pleasure purely." Writing in the first person, Kaufman pursued the reasons for Mother Teresa's huge success, her "world-wide empire of love and charity." As a non-believer, he said, he began the story rejecting the idea that "she is an actual saint and that her achievements can be understood only as true miracles." However, he was deeply moved by his time with Mother Teresa. In one passage, he wrote: "Her eyes look at me with genuine fondness. I feel she has time for me and cares about me, and not necessarily because of either my business or hers." He continued, "Perhaps it is a trick, but it works, and I know better now what the crippled man had meant when he explained his presence at her darshan by saying that Mother loves him." He found that the source of her success "rests in her own rare character, her strong pure passions and, yes, in her faith in God and love of Jesus." The cover story concluded: I had not wanted to write as personally as I have about the woman many in India call simply Mother. It has proved unavoidable. By culture, I am alienated; by choice, a skeptic and by journalistic adaptation, suspicious. For 20 years I have instinctively looked for the warts and wens and clay feet of journalistic subjects. Seldom have I been disappointed D almost never. With Mother it is different. I cannot accept her holiness, but her humaneness is exceptional. The following day, the Times ran a three-column photograph atop page A2 of Mother Teresa at a church.[57] The caption noted she was in Oslo to receive the Nobel prize. For the award ceremony itself, the Times relied upon an Associated Press account.[58] The lead called her "Calcutta's Saint of the Gutters" and said she accepted the prize "in the name of the poor, the sick and the unwanted children." The story pointed out that "though she usually steers clears of controversy, Mother Teresa chose to press her longstanding opposition to abortion." But the primary depiction was Mother Teresa as a model not just for individuals but for nations. From the presentation of Professor John Sanness, chairman of the Norwegian Nobel Committee, the report chose words of emulation. It said Sanness "urged that rich nations, in assisting poorer nations, emulate Mother Teresa's spirit and respect for individual human dignity." It quoted Sanness: "All aid given by the rich countries must be given in the spirit of Mother Teresa." In its three-month coverage of the 1979 Nobel Peace Prize, the two themes that had marked Times coverage of Mother Teresa for more than ten years could be clearly seen. The Times proclaimed the honors bestowed upon Mother Teresa and gave testimony to her virtue and worthiness. Mother Teresa as Exemplary Model The purpose of this study was to revisit the literature on news and myth, and explore the ways in which myth can add to our understanding of news. Through a suggestive case of reporting D New York Times coverage of Mother Teresa D the study hoped to demonstrate the possibilities evoked by Barthes, Eliade, McLuhan and others: that news is myth, that comparisons of news and myth are needed because myth has taken modern form in the news. The analysis did affirm, as expected, that the Times depicted Mother Teresa as an exemplary model. Indeed, she immediately emerged in the pages of the Times as an exemplar of virtue. Through more than a decade of reporting, she did not "make news," except when she received honors and awards. She was first and always a subject for profile, a feature story, constructed around her exemplary actions. Though the nature of Times coverage was unsurprising, the reasons for such coverage are less clear. On one level, the study affirms the complex social forces at work in news portrayals. Mother Teresa first appeared in the Times fully formed as a model. Sources and forces outside the Times D including the success of Mother Teresa's missionary order, her own clear sense of identity, the sway of the Roman Catholic Church, and others D all had some influence in shaping the Times portrayal. On another level, the analysis certainly supports Hitchens' claim that Mother Teresa has been the subject of uncritical, laudatory coverage. Some observers and journalists indeed might wince at the plainly reverential reporting and the unrestrained embrace of Mother Teresa as a "living saint." This study, however, looks for deeper causes than the laziness of the news media. On a still broader level then, the analysis finds the model of news as myth. The question is simple but basic: Why would the Times write about Mother Teresa? It seems natural that the Times would do so. But Barthes showed long ago that "naturalness" is one of the key characteristics of news as myth. Because the news seems natural, myth can remain partially hidden from view. Mother Teresa did not "make news" in any conventional sense. The Times offered tributes to a saintly character, portrayals of a worthy life. The stories depicted Mother Teresa as an exemplary model. Because Mother Teresa is a particularly illustrative example, the mythic aspect of coverage is not difficult to identify. The mother archetype D the caring, compassionate, maternal figure D has been well established. Eliade, for one, has written extensively of the myths surrounding terra mater D Mother Earth. "Like all myths," he said, "this one is also exemplary D that is, it serves as a pattern and model to a great many human activities." Not simply constituting models for questions of human origins, myths of the mother "also constitute examples to be followed whenever it is a case of creating something, or of restoring or regenerating a human being."[59] The Times embraced the myth of the mother. Mother Teresa was portrayed in pictures and words as an ideal maternal figure. The first Times photograph of her was taken at a nursery. The magazine cover photo and others showed her with a babe in arms. "With Mother it is different," the Times correspondent wrote. Of one Hindu man, a reporter wrote, "Mother loves him." Another cited the dying words of a Hindu priest: "I have seen the face of the divine mother." The woman was not simply a mother figure. She was an exemplary mother, a saint. Numerous stories referred to her directly as a saint. She was called a "secular saint," a "living saint" and a "saint of the gutters." And she was a model. Heralding her awards and honors, proclaiming her virtue, the Times held up Mother Teresa as a model for all people, "for all nations." Year after year, the theme was presented with little change. Again, Barthes understood the process. As he wrote long ago, "Myths are nothing but this ceaseless, untiring solicitation, this insidious and inflexible demand that all men recognize themselves in this image, eternal yet bearing a date, which was built of them one day as if for all time."[60] The Human Interest Story as Exemplary Model Is Mother Teresa too illustrative, too convenient a case study? The analysis suggests precisely otherwise. By breaking down Times coverage of Mother Teresa, the components of the reporting are shown to be quite conventional. The Times identified a figure already heralded in her own community. It profiled her good works. It reported honors and awards. It offered testimony to virtue and character. Similar principles can be found every day in the news feature or human interest story.[61] In his classic study, Deciding What's News, Gans found that editors and reporters chose subjects for human interest stories "because they expect the audiences to 'identify' with a victim or hero."[62] Murray Edelman too recognized the social-political dimensions of the human interest story. He noted: "As if to paper over their inattention to daily life, the media devote considerable attention to one kind of public event that they present as a private one: the human interest story." He argued that, "Human interest stories are political events because they reinforce the view that individual action is crucial: that biography is the paramount component of historical accounts."[63] Often in these stories, an individual who has performed unique or virtuous service to the community is identified as a subject. The story reports the good works of this person, justifying its choice of subject with mention of honors or awards. The story offers testimony of others. And in so doing, the story holds up this individual as an exemplary model for behavior. From this perspective, the myth invoked by Times coverage of Mother Teresa is the myth invoked each day in the human interest story. Eliade said, "the foremost function of myth is to reveal the exemplary models for all human rites and all significant human activities D diet or marriage, work or education, art or wisdom."[64] Reporting of Mother Teresa D as well as basic reporting of the human interest story D may be one way that news fulfills such a mythic role. Perhaps further comparisons of news and myth D true comparisons that embrace seriously the possibility that myth has taken modern form in the news D can inform our understanding of news and society. ******* Endnotes [1] John Dewey, The Public and Its Problems (New York: Henry Holt, 1927); George Herbert Mead, Mind, Self, and Society (Chicago: University of Chicago Press, 1934); also see Daniel J. Czitrom, Media and the American Mind: From Morse to McLuhan (Chapel Hill; University of North Carolina Press, 1982). [2] Roland Barthes, Mythologies, trans. Annette Lavers (London: Jonathan Cape, 1972), pp. 11, 143. [3] Mircea Eliade, Myths, Dreams and Mysteries, trans. Philip Mairet (New York: Harper & Brothers, 1960), pp. 27, 33. [4] Mircea Eliade, Myth and Reality, trans. Willard R. Trask (New York: Harper & Row, 1963), p. 184. [5] Marshall McLuhan, "Myth and Mass Media," in Henry A. Murray, ed., Myth and Mythmaking (New York: George Braziller, 1960) pp. 293, 298; originally published in Daedalus 88:339-48 (1959). [6] McLuhan, "Myth and Mass Media," pp. 291, 295. [7] The literature of those who have explored news and myth as forms of culture is large. Two recent insightful studies that include a discussion of previous work: Christopher P. Campbell, Race, Myth and the News (Thousand Oaks, CA: Sage, 1995); Richard Campbell, 60 Minutes and the News: A Mythology for Middle America (Urbana: University of Illinois Press, 1991). [8] James W. Carey, "A Cultural Approach to Communication," Communication 2:17(1975). [9] Carey, "A Cultural Approach," p. 8. [10] James W. Carey, ed., Media, Myths, and Narratives: Television and the Press (Newbury Park, CA: Sage, 1988). [11] S. Elizabeth Bird and Robert W. Dardenne, "Myth, Chronicle, and Story," in James W. Carey, ed., Media, Myths, and Narratives: Television and the Press (Newbury Park, CA: Sage, 1988), pp. 70-71. [12] Among many who have studied ideological implications of news and myth are: Myles Breen and Farrell Corcoran, "Myth in the Television Discourse," Communication Monographs 49:127-36 (June 1982); Graham Knight and Tony Dean, "Myth and the Structure of News," Journal of Communication 32:144-58 (Spring 1982); Tom Koch, News as Myth (New York: Greenwood Press, 1990); John Lawrence and Bernard Timberg "News and Mythic Selectivity," Journal of American Culture 2:321-30 (Summer 1979). [13] Stuart Hall, "The Rediscovery of 'Ideology': Return of the Repressed in Media Studies," in Michael Gurevitch et al. eds., Culture, Society, and the Media (London: Methuen, 1982), p. 72. [14] John Hartley, Understanding News (London: Methuen, 1982), pp. 29-30. [15] Gaye Tuchman, "Myth and the Consciousness Industry," in Elihu Katz and Tamas Szecsko, eds., Mass Media and Social Change (Beverly Hills: Sage, 1981), p. 90. [16] Eliade, Myth and Reality, p. 162. [17] Bronislav Malinowski, "Myth in Primitive Psychology," in Magic, Science and Religion (Garden City, NY: Doubleday and Company, 1954), p. 101. [18] Malinowski, "Myth in Primitive Psychology," pp. 101, 108. [19] Eliade, Myth and Reality, pp. 1-2. [20] Mircea Eliade, Patterns in Comparative Religion, trans. Rosemary Sheed (New York: Sheed & Ward, 1958), pp. 410-11. [21] Mother Teresa, A Simple Path (New York: Ballantine Books, 1995), pp. xx-xxi. Other biographical details are taken from this book and Robert Serrou, Teresa of Calcutta (New York: McGraw-Hill, 1980). [22] Muggeridge's BBC documentary has been published as Something Beautiful for God (New York: Harper & Row, 1971). [23] "Mother Teresa A disaster for India," Free Inquiry 13:44 (Winter 1992). [24] Christopher Hitchens, "Minority Report: Mother Teresa of Calcutta," The Nation, April 13, 1992, p. 474. [25] Christopher Hitchens, The Missionary Position: Mother Teresa in Theory and Practice (New York: Verso, 1995); Hitchens also helped produce a British television documentary on Mother Teresa, "Hell's Angel." [26] Hitchens, "Minority Report: Mother Teresa of Calcutta," p. 474. [27] Matt Cherry, "An Interview with Christopher Hitchens on Mother Teresa," Free Inquiry 16:53 (Fall 1996). [28] Christopher Hitchens, "Minority Report: Mother Teresa on a Roll," The Nation, March 17, 1997, p. 8. [29] The method for compiling early Times coverage of Mother Teresa bears mention. Electronic databases begin searches in the mid-1970s or later. The New York Times annual index was used for this study. However, the index is not wholly reliable, particularly if individuals are not at that time well known. Searches thus were also done under listings for "India," "Calcutta," "Roman Catholic Church," and "Missionary." Even the spelling of names must be scrutinized. In various years, Mother Teresa appeared under "Theresa" and "Teresa" as well as "Mother." [30] A.M. Rosenthal, "India's Great Adventure, Ten Years Later," The New York Times Magazine, August 11, 1957, p. 9. [31] Paul Grimes, "Reds Still Strong in Calcutta Despite China Border Dispute," The New York Times, December 28, 1959, p. 3. [32] Paul Grimes, "Calcutta a City of Frustrations," The New York Times, December 27, 1959, p. 13. [33] Joseph Lelyveld, "Sidewalk is Home for Kishan Babu Family in Calcutta," The New York Times, September 8, 1967, p. 3. [34] Serrou, Teresa of Calcutta, pp. 84-85; Hitchens, "Mother Teresa on a Roll," p. 8. [35] Paul Hofmann, "Pope Deplores Criticism By Intellectual in Church," The New York Times, December 23, 1970, p. 3. [36] "Friend of the World's Poor," The New York Times, December 23, 1970, p. 3. [37] "From Calcutta with Love," The New York Times, December 25, 1970, p. 28 [38] Paul Hofmann, "A Nun from India is Extolled by Pope at Peace Prize Rite," The New York Times, January 7, 1971, p. 14. [39] Francis Sweeney, a review of Malcolm Muggeridge, Something Beautiful for God, The New York Times, November 14, 1971, sec. 7, p. 26. [40] Tillman Durdin, "Bengalis in Dacca Coping with Problems," The New York Times, February 3, 1972, p. 2. [41] "Mother Teresa Is Given $85,000 Prize in London," The New York Times, April 26, 1973, p. 51. [42] "Sakharov Named Winner of '75 Nobel Peace Prize," The New York Times, October 10, 1975, pp. 1, 12. [43] Bernard Weinraub, "Monsoon is Season of Death in the Slums of Calcutta," The New York Times, July 24, 1973, p. 2. [44] "Religions of World Conferring Here," The New York Times, October 20, 1975, p. 42. [45] Kenneth A. Briggs, "Spiritual Parley Hears 'Living Saint,'" The New York Times, October 25, 1975, pp. 31, 36. [46] "Receives Honorary Degree," The New York Times, May 22, 1976, p. 19. [47] Kenneth A. Briggs, "Catholic Hunger Fight Dramatized," The New York Times, August 3, 1976, p. 14. [48] Bernard Weinraub, "No 1976 Nobel Peace Prize Award," The New York Times, October 16, 1976, p. 2. [49] Kasturi Rangan, "Christians in India Condemn Bill Barring Conversion 'Inducement,'" The New York Times, April 15, 1979, p. A12. [50] Furio Colombo, "Message for the Pope," The New York Times, October 2, 1979, p. A23. [51] Frank J. Prial, "Mother Teresa of Calcutta Wins Peace Prize," The New York Times, October 18, 1979, p. A1. [52] "She Calls Prize 'Gift for the Poor,'" The New York Times, October 18, 1979, p. A14; David Vidal, "Nuns in South Bronx Shun Fame," The New York Times, October 18, 1979, p. A14; Judith Cummings, "Stubborn fighter for the Poorest of the Poor," The New York Times, October 18, 1979, p. A14. [53] "A Secular Saint," The New York Times, October 19, 1979, p. A34. [54] "Mother Teresa Will Go to Oslo for Nobel Peace Prize," The New York Times, October 22, 1979, p. B4. [55] Michael T. Kaufman, "A Day with Mother Teresa: Kindness Is Her Key Theme," The New York Times, October 25, 1979, p. A2. [56] Michael T. Kaufman, "The World of Mother Teresa," The New York Times Magazine, December 9, 1979, pp. 42-111. [57] "In Oslo, to Accept Nobel Peace Prize," The New York Times, December 10, 1979, p. A2. [58] "Mother Teresa, Receiving Nobel, Assails Abortion," The New York Times, December 11, 1979, p. A3. [59] Eliade, Myths, Deams and Mysteries, p. 161. [60] Barthes, "Myth Today," p. 155. [61] The classic text: Helen M. Hughes, News and the Human Interest Story (Chicago: University of Chicago Press, 1940). [62] Herbert J. Gans, Deciding What's News (New York: Pantheon, 1979), p. 156. [63] Murray Edelman, Constructing the Political Spectacle (Chicago: University of Chicago Press, 1988), p. 99. [64] Eliade, Myth and Reality, p. 8.
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"You must use the dark skin slaves vs. the light skin slaves, and the light skin slaves vs. the dark skin slaves . . ." - Willie Lynch
With the release of the movie Django last month and this month is Black History Month – we thought we would post this speech delivered by Willie Lynch on the bank of the James River in the colony of Virginia in 1712. Continue reading


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Summer School 2013
2013 Homework Club 2013 Faculty Tutoring Schedule
2013-14 Vertias Calendar
Traffic Flow Map
Family Handbook
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Veritas Dads' Club Website
All new students will attend the New Student Orientation. The orientation will be led by the Veritas Mentors and will highlight key policies, teambuilding, and much more information that will help in the transition to VPA. Students will rotate through ten sessions throughout the day. Please arrive by 8:00am the morning of August 10th.
What to bring and wear to New Student Orientation:
• Bring all of your books and VPA Planner
• Bring a lock for your locker
• Wear your uniform
• Bring a notebook, folder and pen to carry with you.


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If the liveusb drops to a limited shell, is that because it can't find the "livecd" (if it searches every USB/SATA drive it can find and then complains it can't mount the loop image)?If so, check the livecd kernel option in the boot menu (either isolinux/isolinux.cfg or /boot/grub/menu.lst depending which one it uses) points to the correct .sqfs file (without the .sqfs suffix).If you're using isolinux you'll have to run isolinux.bin again before any change will take effect. Grub interprets menu.lst as it goes along.
Has anyone managed to get LiveUSB working with kernel 18.104.22.168 yet?/Uggla


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You can read Human Kinetics e-books on desktop, laptop, and various mobile devices, as long as you have authorized the device or e-reader app to read e-books protected by Adobe's digital rights management (DRM).
Format: PDF
What is the definition of a high-scoring offense? How do you measure a player's offensive productivity? How do you keep your team on track throughout the course of a long season? High-Scoring Baseball is the definitive guide for establishing an aggressive, opportunistic, and disciplined offense. Inside you'll find detailed coverage of the four offensive team goals and the six ways to create offensive pressure that gives every team a chance to be high scorers. Then go inside the numbers for an in-depth analysis of run production. Discover the most common predictors for achieving a big inning, the importance of getting the lead-off hitter on, and the importance of collecting free bases. You'll identify the most effective strategies based on specific game situations as well as the proper mental approach and physical adjustments to execute in those situations. Offense is more than a player's batting average or a team's ability to hit the long ball. It's all about run production. It's a player's ability to achieve a high-quality at-bat and a team's ability to create a big inning. High-Scoring Baseball will change the way you see and play the game.
Chapter 1: Facts about Run Production Chapter 2: Assessing Your Personnel Chapter 3: Setting Realistic Goals Chapter 4: Defining a High-Quality At-Bat Chapter 5: Creating Pressure with the Bunt Chapter 6: The Ultimate Hitter Chapter 7: Aggressive Baserunning Chapter 8: Intelligent Base Stealing Chapter 9: Get 'Em On, Get 'Em Over Chapter 10: RBI Situations: Get 'Em in and Keep the Rally Going Chapter 11: Organizing Effective Practices Chapter 12: Game Day Chapter 13: Team Evaluation
Coach Todd Guilliams joined the staff of the Valdosta State University baseball team in 2008 and helped orchestrate one of the top 10 turnarounds in the country in Division II, taking the Blazers to a 36-18-1 record in 2008 and following up with a 43-21 mark in 2009 and a 43-17 record in 2010. As the team's hitting and catching coach, Guilliams has put together one of the most prolific offenses in Valdosta State history, breaking the school record for batting average in 2010 with a .351 mark. In 2009 the squad led the nation and set a Valdosta State record with 113 home runs, ranking fourth in NCAA Division II history while finishing eighth nationally for the season with 578 runs scored.
Before joining Valdosta State, Guilliams helped his brother Greg build a dynasty at Embry-Riddle, where the program won 622 games against just 228 losses, making six NAIA World Series appearances in the process. He served as the team's hitting, catching, and outfield instructor, which produced 44 NAIA All-America selections. In the 15 years that Guilliams coached at Embry-Riddle, it was the winningest baseball program at any collegiate level (junior college, NAIA, Division I, or Division II) in the state of Florida. His run at Embry-Riddle was briefly interrupted as he spent the 2000 season as an assistant with Dallas Baptist. During his year with the Patriots, the team registered a 43-23 record and advanced to the NAIA World Series, where it finished as national runner-up.
Guilliams began his coaching career as a graduate assistant at Eastern Kentucky University in 1989 and 1990. The Colonels won an Ohio Valley Conference championship in 1989 and posted a 42-15 record in 1990. He spent three seasons as an assistant coach with the Staunton Braves in the Valley League from 1990 to 1992. Throughout his 28 years in college baseball he has authored articles published in College Baseball Digest and twice has been a featured speaker at the American Baseball Coaches Association national convention. He's also made presentations at high school baseball coaches association clinics in Georgia, Alabama, and Ohio.
"Successful coaches have a philosophy that guides them and defines their teams. Todd Guilliams epitomizes the role of a coach and shares his expert knowledge of the game in High-Scoring Baseball."
Tim Corbin-- Head Baseball Coach, Vanderbilt University
"Todd Guilliams is one of the most innovative coaches in college baseball today. High-Scoring Baseball will give you the best information for improving your team's offense."
Danny Hall-- Head Baseball Coach, Georgia Tech University
"Todd Guilliams has one of the greatest baseball minds in the country. High-Scoring Baseball is a must for those interested in offense at the highest level."
John Cohen-- Head Baseball Coach, Mississippi State University
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World Cafe
2:03 pm
Fri February 1, 2013
Beach House On World Cafe
By David Dye
Originally published on Mon February 25, 2013 1:05 pm
Sitting down with Beach House is a bit like listening to the band's music. No matter how many times we feature Victoria Legrand and Alex Scally, they impress with their relaxed complexity and refreshing insight into how music can work.
Last May, the duo released its fourth album, Bloom, which dramatically boosted the profile of Beach House's dreamy, hazy sound. Since then, Legrand and Scally have toured extensively and worked on other projects, including a new short film called Forever Still.
In today's episode of World Café, the band plays songs from Bloom and offers insight into its creative process.
This World Cafe session was originally published on February 1, 2013.
Copyright 2013 WXPN-FM. To see more, visit http://www.xpn.org/.


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Sunday, July 10, 2011
Our New Challenge Contributor - DIAN
NOTE: One of our faithful participants pointed out that the woman in the collage above is NOT Elizabeth Bathory-this painting can bew found widely on the internet identified as Elizabeth but is actually not. For that reason we have removed the sample of the original portrait that was posted originally.
I am so glad that when invited my dear friend and fellow artist Dian Crayne said a big YES to becoming part of the Collage Obsession panel which creates the challenges we offer you each week.
Dian besides being an accomplished artist is a well know author who writes everything from Fan Fiction to Mysteries.
Her agile mind ranges from the complex obscure to the erotique and covers most of the territory in between!
I think you will Find her a spicy new addition to our camaraderie...
"For my first challenge I was thinking how popular VAMPYRS are in today's pop culture.
Based on legends surrounding figures like Vlad the Impaler and Hollywood's interpretations of works by Bram Stoker and others "The children of the night" have flourished and are perhaps more popular now than every before.
Recently attention has turned to less well known figures than Dracula and for my first challenge I suggest ELIZABETH BATHORY.
The native form of this personal name is ecsedi Báthory Erzsébet. This article uses the Western name order.
Countess Elizabeth Báthory de Ecsed (Báthory Erzsébet in Hungarian, Alžbeta Bátoriová in Slovak; 7 August 1560 – 21 August 1614) was a countess from the renowned Báthory family of Hungarian nobility. Although in modern times she has been labelled the most prolific female serial killer in history, her guilt is debated. She is nevertheless remembered as the "Blood Countess" or "Blood Queen."
She and four collaborators were accused of torturing and killing hundreds of girls, with one witness attributing to them over 650 victims, though the number for which they were convicted was 80. Elizabeth herself was neither tried nor convicted. In 1610, however, she was imprisoned in the Csejte Castle, now in Slovakia and known as Čachtice, where she remained bricked in a set of rooms[clarification needed] until her death four years later.
Later writings about the case have led to legendary accounts of the Countess bathing in the blood of virgins in order to retain her youth and subsequently also to comparisons with Vlad III the Impaler of Wallachia, on whom the fictional Count Dracula is partly based, and to modern nicknames of the Blood Countess and Countess Dracula."
While you may not wish to do Bloody Liz herself how about a work based on a beautiful and seductive Female Vampyr?
I have provided a portrait of Elizabeth which you may or may not use as you like and I am also adding the collage Rick did some time ago when I first offered a challenge based on this topic.
Have fun and pleasant dreams...
11 comments:
- Rick St. Dennis MFA said...
I had a great time with this challenge-Dian had offered this subject several years back as part of a serial killer series-I think my work is far more sophisticated and fully realized now--Let me know what you think!
Rick - July 10, 2011 at 8:16 AM
- Missouri's Lilac said...
An interesting challenge. Elizabeth Bathory is a very intriguing historic figure. My entry can be found at
AJ - July 10, 2011 at 10:49 AM
- catharina jarl said...
Hi Rick and Dian, that's an inspiring challenge (wish I had Photoshop) and a fine basis for our pleasant dreams, how very kind of you, lol... May I ask the name of the typeface in the top left corner please? The one that reads Virgins Blood Eternal Youth. TIA.
- July 10, 2011 at 1:01 PM
- Grannie Annie said...
Bloody good challenge...
http://thewhimseyasylum.blogspot.com/ - July 10, 2011 at 4:38 PM
- peggy gatto said...
this was so interesting to me, I never knew!!!
http://wwwpeggysamusement.blogspot.com/2011/07/collage-obsession.html - July 10, 2011 at 9:18 PM
- Ann said...
a very interesting post and challenge!!
- July 11, 2011 at 1:20 AM
- Planet Susannia said...
- This comment has been removed by the author.
- July 11, 2011 at 12:48 PM
- Kaylene said...
A very interesting challenge, love how these challenges give one a chance to learn some more history.
here. is my entry. - July 11, 2011 at 2:13 PM
- Barbara said...
First time to enter your weekly challenge,I had a lot of fun with this....I'm new to all of this and I will be back.
Thank You,
http://barbaradennyseatofmypants.blogspot.com/ - July 12, 2011 at 6:35 AM
- TT said...
Here is mine
Shadow Vamp. - July 12, 2011 at 7:50 AM
- Isabelle said...
Love the idea!! I could not find a good resolution of that picture so I just took some part (necklace and parts of her dress)... that's what vampire do, anyway, right? Take some part of you... :) Here it is:
Thanks for the challenge! Loved this!! - July 15, 2011 at 6:03 PM


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jwilke's changes: Moved many files to other directories renamed many files other changes unknown to me.
changed bahviour of system (no longer returns wretval, but puts it in $?) added (system) ( c_addr u -- wretval wior ) changed close-pipe (now also returns wretval) changed calls to strncasecmp to memcasecmp
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New: Seismic travel times Webservice based on TauP
An experimental version of a TauP Webservice is now available as a NERIES Portal Resource. It is currently used by the Wave eXp portlet in order to calculate the seismic travel times of P and S phases from the sources to all the selected stations.
The Wave eXp, thanks to the TauP Webservice, allows the user to specify the velocity model that must be used for the travel time calculation. Three models are already embedded into the service itself, but custom models can be also specified by the user who can provide the model name and the URL where the model file can be downloaded.
If you want to share your velocity model, just add (whereas you have the proper rights, otherwise ask to get those!) your "Velocity Model" resources into the QuakeML tab of the SMI Portlet, by filling in the form with the requested information. It will be listed between the "Available Models" directly within the Wave eXp portlet.
The WSDL of the experimental TauP webservice can be found always through the SMI Portlet, looking at the "Webservice" Data Resources.
Please leave a comment for any question or remarks.


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The DSU Choir led by choir director, Dr. Curtis Powell performed recently at Legislative Hall in Dover, DE. Click here to view more pictures.
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DSU Acting President Claibourne D. Smith (center) receives congratulations from Wilmington Mayor James M. Baker (l) and Wilmington Bethel AME Pastor Silvester Beaman for being honored as a Black Achiever.
(L-r) DSU MBA graduate student Jonas Acquah, Dr. Youngski Kwak, College of Business interim dean, Alan B. Levin, director of the Delaware Economic Development Office, Dr. Harry Williams, DSU president-select, and MBA graduate students Carine Kouadam and Suganya Sundar. Mr. Levin spoke on the Delaware economy during a Dec. 7 College of Business event.
Dr. Harry Lee Williams has been selected by the Board of Trustees to serve as the next president of Delaware State University.
(L-r) Dr. Marshall Stevenson, dean of the College of Arts, Humanities and Social Sciences, Lori Crawford, associate professor of art, Dr. Donald Blakey, director of the DSU Theatre and Dance Program, portrait artist Simmie Knox and DSU Acting President Claibourne D. Smith get together after the artist's presentation on Nov. 18.
DSU Acting President Claibourne D. Smith, DSU aviation students Terrance Brown, Ryan Agan, and Frank W. Minor, deputy executive director of the DRBA, hold a display check symbolizing the donation by the Delaware River and Bay Authority.
Cleo J. Harmon stands with a stage scenery portion that she created for the DSU Harlem Renaissance production.
Mark Reid (l) as Lincoln and Aaron Bell as Booth star in the Pulitzer Prize-winning play by Suzan-Lori Parks, "Top Dog/Underdog."
(L-r) The DSU winning aviation team that won the top safety award: Vincent Russ, Marc Anderson, Courtney Walters (instructor/coach) and Kenneth Richie.
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Read the latest edition of Delaware State University's Points of Progress


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Florida Colleges
Florida Colleges |
Text Index | Custom Search |
Guidelines and Procedures Manual
Purpose of the Manual
The manual is a public reference document that seeks to provide coordination and consistency among the colleges. The Guidelines provide a reference point for local boards of trustees and college presidents to develop local policies. These Guidelines are suggestive, and the Guidelines should not be considered mandatory or prescriptive. The Procedures provide a consistent set of processes in the Division relating to colleges reports, requests and college audits.
Process for Approval to the Manual
The standard process for Guidelines and Procedures to be incorporated into the Manual is through a recommendation of the Presidents Council and subsequent approval by the Chancellor of the Division of Florida Colleges. When an item is approved, the Manual shall be updated by the Division and made available to the colleges for reference.
Guidelines and Procedures Manual Index
Guidelines and Procedures Manual (PDF, 358KB)
- Guidelines for Effective Use of Part-Time Faculty
- Guidelines for Vacation Leave
- Guidelines on Fees for Repeated Enrollment in College - Preparatory Classes Withdrawal/Forgiveness Rule
- Guidelines for Concurrent Use Articulation Agreements
- Guidelines for Student Activity and Service Fee Budget Development
- Guidelines for the Implementation of Laboratory Special Course Fees and User Fees
- Guidelines for Minority Business Expenditure Reporting
- Guidelines for Managing Tangible Personal Property
- Debt Evaluation Guidelines For Community College Direct Support Organizations
- Procedures for the Program Review System
- Procedures for Joint-Use Facility Needs Assessment
- Procedures for Reviewing Audit Reports
- Procedures for the Determination of Operating Cost of New Facilities within the Legislative Budget Request
- Procedures for Student FTE (Full-time Equivalent) Estimates and Projections
- Procedures to Request Campus, Center, Special Purpose Center and Instructional Site Designations
- Procedures for Reviewing Community Colleges District Direct-Support Organizations Audit Reports
- Procedures for Contractual Provisions for Community College Construction


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Staff Report
The recycling center received an approval for the 2012-2013 Kentucky Pride Fund Recycling grant. The grant was announced during the regularly scheduled 109 Board meeting on Tuesday. The grant totaled out at $81,005.93.
The recycling center received almost everything they requested in the grant. Those items include a reconditioned horizontal baler, recycling containers, three recycling trailers and advertising, amongst other items the money will be used for.
Recycling Center Director Kevin Smith mentioned putting a recycling booth at the upcoming downtown block party on Saturday but nothing has been confirmed. The booth will hold information about recycling.
There was also discussion about setting up a booth at the Cumberland Falls Festival, but nothing has been confirmed.
Several truckloads of material have been sent out by the recycling center with another load in the process of being sent out.
There are a couple of new companies that have started working with the recycling center, Boone's BP in Virginia and the forestry camp. The center picks up about a load of cardboard a week from the forestry camp.
There are plans to talk with clubs at different schools about recycling to see if any programs can be started at the schools amongst the children.
The 109 Board voted not to increase tax rates for the 2012-2013 year during the meeting as well. In regards to the budget, there was one adjustment mentioned at the meeting.
The board added $10,000 for maintenance in the budget. The board then approved the 2012-2013 budget appropriations.
Other business taken care of included the approval of minutes for previous meeting and the enforcement reports for the months of May, June and July.


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