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A member of the 91�Թ� faculty since 1962, O’Meara twice served as chairman of the University’s mathematics department and served as its first lay provost from 1978 to 1996.

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“Tim O'Meara was a multi-talented professor and administrator, a world-class��mathematician, a great husband and family man, a faithful Catholic, a visionary provost and a person deeply devoted to 91�Թ�” said Rev. Edward A. Malloy, C.S.C., president emeritus of the University who worked directly with O’Meara for nine years.��“His legacy is evident all around the campus.��He will be missed.”

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“We are deeply grateful for Tim O’Meara’s many invaluable contributions to 91�Թ�,” said Rev. John I. Jenkins, C.S.C., the University’s president. “May God bless and keep him.”

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Onorato Timothy O’Meara was born Jan. 29, 1928, in Cape Town, South Africa, on the second story of a bakery his parents, Daniel and Fiorina O’Meara, owned and operated there.

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He was graduated from the University of Cape Town in 1947 and earned a master’s degree in mathematics there the following year.�� Earning his doctoral degree from Princeton University in 1953, he taught at the University of Otago in New Zealand from 1954 to 1956 before returning to Princeton where he served on the mathematics faculty and as a member of the Institute for Advanced Study for the next six years.

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During the early years of O’Meara’s academic career, his enthusiasm for mathematics seemed matched only by his enthusiasm for motorcycling, and on often daunting road trips he traversed the African, European and North American continents—including one 12-day round-trip from Princeton, through Wyoming, to Los Angeles, to the rim of the Grand Canyon and back to Princeton.��

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Those nomadic days abruptly ended when he met a young woman named Jean T. Fadden of Philadelphia, whom he married in 1953.��

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“Her first and most decisive move,” O’Meara liked to recall, “was to give me a clear choice between her and my constant companion in South Africa, Europe and America—my 1.0-litre Black Shadow motorcycle.”�� All five of the O’Mearas’ children earned 91�Թ� degrees.

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O’Meara was among the distinguished Catholic scholars personally recruited by 91�Թ�’s Rev. Theodore M. Hesburgh, C.S.C., early in his institutionally transformational 35-year presidency. Joining the faculty in 1962, and ironically, given the subsequent three decades of his 91�Թ� career, requesting that he never be asked to take any administrative position in the University, O’Meara soon became chairman of the mathematics department.

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In addition to his mathematical teaching and scholarship, he published magisterial works, including “Introduction to Quadratic Forms,” “Lectures on Linear Groups,” “Symplectic Groups” and “The Classical Groups and K-Theory,” co-authored with Alexander J. Hahn, professor of mathematics emeritus at 91�Թ� and a former O’Meara doctoral student.

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O’Meara was appointed 91�Թ�’s first lay provost in 1978 and served as the University’s chief academic officer for the next 18 years in the administrations of both Father Hesburgh and Father Malloy. He once described his principal responsibility as “preserving the Catholic character of the University and not being afraid to say it. Some Catholic schools, in adapting to what they thought would be the best way to obtain resources from public agencies, have tried to neutralize or camouflage their heritage. We have not. Interestingly enough, the very fact that we have maintained our self-confidence in what we are has proved to be a positive factor in enabling us to find the resources we need.”

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The numerous honors O’Meara received for such commitments include an honorary degree from 91�Թ� in 1987 and the University of Dayton’s Marianist Award in 1988. In 1991 he was elected a fellow of the American Academy of Arts and Sciences. In 2008, 91�Թ�’s Mathematics Library was rededicated and named in his honor.��

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“It is clear to all of us who thought, wrote, lectured and taught at 91�Թ� during the 1980s and 1990s that Tim O’Meara’s tireless efforts raised the quality of the intellectual environment at 91�Թ� dramatically,” Hahn said. “Tim’s rigorous commitment to ‘superior scholarship by a superior faculty’ provided significant momentum that has enabled the University’s more recent administrations to continue to promote the pursuit of academic excellence effectively.”

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Visitation is at 8:30 a.m. on Friday (June 22), and a funeral Mass will follow at 9:30 a.m.��in the Basilica of the Sacred Heart on campus.��

The University of 91�Թ�’s will convene a gathering of theologians and other scholars in Havana Sunday-Tuesday (Oct. 16-18) to discuss the impact of Pope Francis’ visits to Latin America and the United States.

The colloquium, to be held in the Casa Sacerdotal (Priests’ House) of the Archdiocese of Havana, will include participants from throughout Latin America and the United States — among them, a group of 91�Թ� undergraduate students enrolled in one of the institute’s theology courses.

Among those invited to the meeting are Cardinal Jaime Ortega, who presided over three papal visits to Cuba; Catholic journalist and papal biographer Austin Ivereigh; Bishop Felipe Estevez of St. Augustine, Florida; and Jesuit theologian Rev. Allan Figueroa Deck of Marymount University.

The meeting in Cuba will initiate a three-year study, led by , director of , of Pope Francis’ “Teologia del Pueblo” (“Theology of the People’”), which shaped his pastoral ministry as a priest and bishop in Argentina and continues in his pontificate and teaching today.

“This colloquium is part of our commitment to contribute to scholarly work that directly links all of the Americas, including Mexico, the countries of Central and South America, and the United States,” said institute co-director . “One cannot understand Latino communities in the United States without also understanding important international transformations in Latin America. Pope Francis’ origins in Argentina, and his overwhelmingly favorable reception in his visits to the Americas, are among such transformations with direct implications for our Catholic Church and its faithful.”

Next fall, the institute will host a meeting at 91�Թ� of scholars from Latin America, the Philippines and the United States to discuss “Theology of the People” in their countries and cultures, and a year later will convene a conference to conclude the study at 91�Թ�’s in Rome.

“This Havana colloquium is a timely opportunity to learn from colleagues in Cuba and throughout the Americas about the papal visits and pastoral vision of Pope Francis,” said institute co-director . “It is an important first step in the project’s broader goal of appreciating the significance of Pope Francis for our American continent and the world.”

Archbishop Joseph W. Tobin of Indianapolis, one of the three Americans named as cardinals by Pope Francis on Sunday (Oct. 9), will speak on “Welcoming the Stranger while Challenging the Fear” at 12:30 p.m. Friday (Oct. 14) in the University of 91�Թ�’s Hesburgh Center auditorium.

Archbishop Tobin was named cardinal along with Chicago archbishop Blaise Cupich and Bishop Kevin Farrell of Dallas. His elevation is widely regarded as reflective of Pope Francis’ concern for the plight of refugees worldwide. Last December, Archbishop Tobin was outspoken against Indiana Gov. Michael Pence, now the running mate of Republican presidential candidate Donald Trump, when Pence opposed the settling of Syrian refugees in the state. Pence later said he would not enforce his call to ban Syrian refugees one day after Archbishop Tobin announced a Syrian family had arrived in the Indianapolis archdiocese.

In his 91�Թ� lecture, Archbishop Tobin will explore the imperative to assist refugees as a component of the moral tradition of the Catholic Church. He also will address the fear and anxiety often arising from the imperative of hospitality and suggest ways the Catholic community might address them. Archbishop Tobin will be joined by , professor of Islamic Studies in 91�Թ�’s . A question and answer session will follow the presentation.

The event is co-sponsored by 91�Թ�’s and .

A live stream of the Friday afternoon speech is available here: .

In recognition of his research and leadership in the recovery of traditional Spanish carpentry methods, architect Enrique Nuere will receive the 2016 , presented by the University of 91�Թ� in partnership with the .

Nuere will be presented with €50,000 and a commemorative medal at a ceremony on Oct. 19 (Wednesday) at the Royal Academy of Fine Arts of San Fernando in Madrid. Born in Valencia, Nuere is best known for his coffered ceiling lazed carpentry work, which was informed by his research into the original geometric rules described in 17th-century manuscripts on carpentry techniques. Through his studies, Nuere recovered the craft of the carpinteros de lo blanco – or construction carpenters – which had been lost in the 18th century. Nuere’s most notable works include the new ceilings of the galleries of the Patio del Alcázar in Toledo, the framework of the auditorium of the University of Alcalá de Henares, the framework of the Buenavista Palace in Malaga, which has become the Picasso Museum, and the ceiling frameworks of the Miguel Mañara Palace in Seville.

“Enrique Nuere has maintained, nurtured and carried the flame of traditions and culture forward so that the next generation can accept them as their inheritance, thus ensuring that the cycle of tradition and craft begins again on a basis of knowledge and wisdom,” said , Francis and Kathleen Rooney Dean of the School of Architecture. “This is the true sustainability; a real investment in the future. His work is an act of faith in the future, a commitment to the cities and countryside of his native Spain and an act of courage as a citizen of the world.”

Richard H. Driehaus, founder, chairman and chief investment officer of Chicago-based Driehaus Capital Management LLC, said, “As we mark the fifth anniversary of the Manzano Prize, it is fitting that we recognize the pioneering work of Enrique Nuere who, as an architect, preservation advocate, scholar and practitioner of a nearly-lost traditional craft, has changed the course of history. By sharing his knowledge and teaching a new generation of carpinteros de lo blanco, in the ancient techniques while taking advantage of modern materials and technology, he has single-handedly ensured that this aspect of Spain’s cultural heritage will survive for centuries to come.”

In conjunction with the prize ceremony, a two-day seminar will be held with the theme Architecture and Traditional Building Crafts. The seminar’s topic was selected to respond to and make manifest Nuere’s work. Presentations on traditional building crafts from different regions and cultures will be showcased.

The Manzano Prize recognizes the work of architects who defend and preserve vernacular architecture and reinforce Spain’s unique architectural heritage. The award is named after Rafael Manzano Martos, who was awarded the 2010 Richard H. Driehaus Prize at the University of 91�Թ�. Manzano is an architect who has devoted his professional life to the preservation of the architectural and urban heritage of Spain through both the restoration and the design of new architecture based on this heritage.

Contact: Mary Beth Zachariades, School of Architecture, 574-631-5720, mb.zachariades@nd.edu

The University of 91�Թ�’s will convene a colloquium Oct. 10 (Monday) honoring the 40-year career of a faculty member who helped it become the nation’s foremost institution for the study of classical and traditional architecture.

The colloquium, , will concern the work of architecture professor , who served as chair of the School of Architecture at 91�Թ� from 1989 to 1998.

Classical and traditional architecture had been fading to near negligibility from the curricula of most architectural schools when Smith began his tenure. “When I arrived at 91�Թ�, I was given two mandates,” he recalled. “First, I had permission to transform the architecture school’s approach into a classical one. The provost then, Tim O’Meara, pointed out that this unusual direction would be the first time in 50 years that an American architecture program utilized ancient and Renaissance models for teaching building design.”

Smith said that the second mandate, from 91�Թ�’s then president, Rev. Edward Malloy, C.S.C., “was to change the education of the students in ways that would produce leaders in the field of architecture. I am proud that the trajectory of these dual facets continues to develop, with the help of many colleagues, alumni and the deans who succeeded me, to provide an alternative to the stultifying modernism still taught in most schools. 91�Թ� students are taught to aspire to the Vitruvian precept of designing buildings that are durable, functional and beautiful. Many of our alumni are now engaged in leadership roles in architectural firms and schools throughout the United States and in various other countries.”

A few years into Smith’s chairmanship, an article in The New York Times described a resurgence of classicism in American architecture, calling Smith and his 91�Թ� colleague Duncan Stroik “Young Turks” of a stylistic revolution and 91�Թ� “the Athens of the new movement.”

In addition to his academic work, Smith has been a practicing architect since 1980. His projects include a new church, parish hall and education building for St. Joseph Catholic Church in Dalton, Georgia; a new seminary near Lincoln, Nebraska; a new Benedictine monastery near Tulsa, Oklahoma; the renovation of two churches, and master plans for churches in Michigan and Texas. He has designed residences in California, Illinois, North Carolina, Indiana and Wisconsin, and his public projects include the Cathedral City Civic Center in California, a visitor’s center for the Lanier Mansion Historic Site in Indiana and the .

The colloquium features a panel discussion of Smith’s work and career, including Christine Franck of the University of Colorado’s College of Architecture and Planning; Martin Horacek of the Institute of Architecture at Brno University of Technology; Lothar Haselberger of the University of Pennsylvania; Richard John of the University of Miami’s School of Architecture; and Peter Kenny of the Classical American Homes Preservation Trust.

The colloquium also will feature an exhibition in the gallery of the featuring watercolor renderings and photographs of buildings completed by Smith over his years of professional architectural work. The colloquium and exhibition are open to the public.

Contact: Matt Money, School of Architecture, 574-631-3193, mmoney@nd.edu

Brother Louis Hurcik, C.S.C., professor emeritus of physical education and wellness at the University of 91�Թ�, died Friday (Sept. 23) at St. Joseph Regional Medical Center. He was 83.

A native of Chicago, Brother Louis attended St. Vitus Grade School and St. Ignatius High School there before entering the Brothers of Holy Cross in North Dartmouth, Massachusetts, and professing his final vows in 1955.

From his very first days as a Holy Cross religious, when he was appointed assistant sacristan in Sacred Heart Church (now the ), Brother Louis’ ministry was conducted entirely in and around the 91�Թ� community. In 1960, he began working on the staffs of the Catholic Boy and Catholic Miss magazines then published by the , and in 1969 he was assigned to Little Flower Parish in South Bend. In 1970, he came to 91�Թ� and began a nearly four-decade career as a teacher in the University’s Department of Physical Education.

A 91�Թ� omnipresence in the days when the University required all undergraduate students to pass a swimming test, Brother Louis served for many years as director of the , taught generations of 91�Թ� students how to swim and trained many others in Red Cross life-saving and CPR techniques. His career was all the more remarkable, in that he himself did not learn to swim until adulthood.

In 1989, the St. Joseph County Red Cross recognized Brother Louis for 33 years and 20,500 hours of continuous volunteer services as a life guard, and water and safety instructor, and CPR instructor. In 2010, he was honored by the with its Dr. William B. Sexton Award for “outstanding service (which) exemplifies the spirit of the University.”

Since retiring in 2008, Brother Louis worked at 91�Թ�’s University Health Services as its webmaster. He moved to Holy Cross House in 2013.

Visitation will be from 3:30 to 7:30 p.m. Tuesday (Sept. 27) at Moreau Seminary, with a wake service at 7:30 p.m. A funeral Mass will be celebrated at 3:30 p.m. Wednesday (Sept. 28) in the Basilica of the Sacred Heart.

Memorial contributions may be made to the United States Province of Priests and Brothers (Office of Development, P.O. Box 765, 91�Թ�, IN 46556) or online at .

The University of 91�Թ� examined the presidential campaign through the lens of debates past and present during its Wednesday night (Sept. 14).

The event, entitled “Debating our Future,” began at 7 p.m. in the Leighton Concert Hall of the DeBartolo Performing Arts Center, and featured a conversation among Janet Brown, executive director of the ; past debate moderators Jim Lehrer, former news anchor for , and Bob Schieffer, journalist; and Dorothy Ridings, former president of the . Their discussion was moderated by 91�Թ�’s president, , who, with Lehrer and Ridings, serves on the Commission on Presidential Debates.

Brown and Ridings spoke of the history of televised presidential debates, beginning with the celebrated 1960 Kennedy-Nixon debates, all sponsored by the major television networks. Despite, or perhaps because of their impact on the 1960 election, presidential candidates preferred to avoid participation in such national events for the next three election cycles, and it was not until 1976 that a second series of televised presidential debates sponsored by the League of Women Voters was held during the general election campaign season. By the 1980 debates — among President Jimmy Carter, then former California Gov. Ronald Reagan and Illinois U.S. Rep. John Anderson — the League had added to the established criteria for debate participants what Ridings acknowledged was the “less than perfect” condition that they had the support of at least 15 percent of the nation’s voters in five respected, independent national polls. Observing that there are, at present, 1,800 Americans officially running for president, Ridings added, “If anyone has any better ideas, we’d certainly like to hear them.”

According to Brown, the Commission on Presidential Debates chooses as moderators “independent, smart and experienced journalists,” and allows them broad latitude in their roles. Lehrer, nicknamed the “Dean of Moderators,” agreed, observing that in his 12 turns as debate moderator “not one time did anyone from the Commission attempt to influence anything I did.” While applauding the increasingly loosened format rules that allow and even encourage candidates to address one another directly, Lehrer said that the moderator’s work has become increasingly difficult “because now you have candidates free to engage, free to ask questions, free not to shut up.”

Schieffer, speaking of the bemusing preparation a moderator must undergo, confessed that before he moderated his first debate — in 2004 between President George Bush and then Massachusetts Sen. John Kerry — he awoke one morning from a nightmare in which “I had asked my last prepared question for the debate, looked up from my notes at the clock and saw 20 minutes left.” After that he began preparing for debates by touring multiple Washington think tanks to interview a wide variety of policy experts, so much so that “I went into the last debate with some 300 questions prepared of which I wound up asking 12 or 13.”

“Voters are taking the measure of the individual and not just the individual’s views,” Lehrer said, and he and Schieffer both shared video clips of unguarded responses they thought were particularly important in debates they had moderated. Recalling how people who watched the 1960 debates on television thought that Kennedy had won, while radio listeners thought that Nixon was the victor, Lehrer cited as a “new and very important” development the “first formalized reaction shots” in the debates of 2000. For many people who watched Vice President Al Gore’s exasperated sighs as then Texas Gov. George W. Bush answered Lehrer’s questions, Bush won the debate. “The language of politics has as much to do with body as with words,” Lehrer said.

Observing that a crucial question for voters ought to be “Who would I be most comfortable with in time of crisis?” Schieffer said that a moderator should try “to give people a complete and better picture of who these people are, and let them see a different sides” of their characters. He shared a clip of a 2004 debate between Bush and Kerry in which he asked both men what they thought was the most important lesson they’d learned from the strong women they had married and from their two daughters as well. President Bush spoke jokingly at first, but then with obvious emotion about his love for his wife, and Kerry, after joking about “marrying up” to his very wealthy wife, spoke gratefully of her and his daughters and shared a memory of his mother’s deathbed. “I thought that gave the audience a chance to see a side of both these men that they might not otherwise see and also, by giving the audience a laugh, helped keep them awake” toward the end of a long debate.

Asked what one question each would ask if he were moderating the upcoming debates between Hillary Clinton and Donald Trump, Lehrer said that he couldn’t formulate one until the very day of the first debate. “This campaign has unique qualities, and the first question should reflect that, but who knows?”

Observing that both major parties have nominated candidates whom a majority of people “simply don’t like,” Schieffer proposed that both candidates be asked “‘Are their perceptions correct? Why do you think this has happened?’ That would be an interesting question to ask both candidates.”

The Commission on Presidential Debates will host presidential debates on Sept. 26, Oct. 9 and Oct. 19, and a vice presidential debate on Oct. 4, and all the Forum panelists exhorted the audience to pay close attention to them. “Televised debates are as sacred as the votes themselves,” Lehrer said. “Everybody sees these candidates in an environment that is clean and fair and serious. Informed voters are the people who run this country, and these debates are there to make you an informed voter.”

Established by Father Jenkins in 2005, the 91�Թ� Forum has featured major talks by leading authorities on a wide array of complex issues, including immigration, sustainability, global health, the global marketplace, K-12 education and the role of faith in a pluralistic society.

No competent food critic reviews a restaurant without taking into consideration the ambience of the place, because whether or not a meal is enjoyable greatly depends upon the environment in which it is served.

According to , assistant professor in the University of 91�Թ�’s , dining environments can have even more serious consequences for eating behaviors, and in an article published recently in the journal Environment and Behavior she and Nancy Wells, an environmental psychologist from Cornell University, describe some of them.

The article, “,” concerns a study Rollings and Wells conducted with 57 college students in the Food and Brand Lab at Cornell.

The study made use of folding screens to manipulate the arrangement of kitchen and dining areas during the service of buffet-style meals, and two-way mirrors for the unobtrusive observation of variously sized groups of student diners.

“Although more research is needed,” Rollings said, “the results of our study suggest that the openness of a floor plan, among many other factors, can affect how much we eat. Eating in an ‘open concept kitchen,’ with greater visibility and convenience of food access, can set off a chain reaction. We’re more likely to get up and head toward the food more often, serve more food and eat more food.”

Kim Rollings

Rollings noticed that each time college students in the study got up to get more food, they ended up eating an average of 170 more calories in the “open” than in the “closed” floor plan kitchen. “Considering that decreasing calorie consumption by 50 to 100 calories per day can reduce or avoid the average annual weight gain of one to two pounds among U.S. adults,” she said, “these results have important implications for designers of and consumers in residential kitchens; college, workplace and school cafeterias and dining areas; and buffet-style restaurants.”

Not so long ago, most American kitchens were separate, enclosed spaces, purely functional and not intended for entertaining. “Now,” Rollings said, “open-concept plans put kitchens on display, which is great for entertaining, but not necessarily for our waistlines. Serving food out of sight from diners in an open kitchen, serving food from a counter in a closed kitchen rather than from a dining table, and creating open kitchens that have the ability to be enclosed may help U.S. adults maintain their weight.”

Rollings said that the study findings have important implications not only for college and university students, but also for people who need to eat in health care, group home and military settings.

Contact: Kim Rollings, 574-631-4105, krolling@nd.edu

Brother Bonaventure Scully, C.F.X., former rector of at the University of 91�Թ�, died Thursday (Sept. 1) at Xavier House in Baltimore. He was 87.

Brother Scully, who served in Keenan Hall from 1985 to 1999, was among the most popular and affectionately regarded residence hall rectors in a University proud of its distinctive commitment to the quality of undergraduate communal life.

Before becoming Keenan Hall’s rector, Brother Scully had taught science and religion and served as counselor, retreat director and principal for Xavierian high schools in Massachusetts, Kentucky and New York. He also served in the Catholic school systems of Denver and Memphis as superintendent, and his religious order as its provincial vocation counselor. In 1971, he became the first president of the National Association of Religious Brothers.

At 91�Թ�, he became an exemplar of the residence hall rector’s role in loco parentis, regarding his job as primarily a work of hospitable Christian ministry. The door of his apartment on Keenan’s first floor was open most of the time, and there seemed always to be a pot of hearty soup or stew simmering on the stove of its kitchenette. Brother Scully was an accomplished, if somewhat undisciplined chef and no Keenan student during his tenure went long without a home-cooked meal.

Soon after he had moved into Keenan, Brother Scully undertook what one alumnus remembers as the transformation of “an abandoned dungeon of a basement into a bright, well-decorated and much-used social area with drop ceilings, piped-in music, TVs, pool tables, video games and study space. Quite simply, he made the hall itself a more comfortable place to live.”

In addition to being a companion, counselor and disciplinarian in the community life of the hall’s 300 residents, Brother Scully (“Brother Bon,” or simply “Bon,” the students called him) also was an enthusiastic supporter of spiritual retreats and social service projects, particularly of , a community in which former prison convicts and college students lived together and where Brother Scully served as part-time cook.

A native of Baltimore, Brother Scully was graduated from Catholic University of America and professed vows in the Xavierian Brothers in 1951. He held a master’s degree in chemistry from the University of Detroit and a master’s degree in religious education from Loyola University in Chicago.

“My most cherished pursuits,” he wrote recently, “were mostly my teaching, my efforts to encourage young people to deepen their relations with Jesus and to reach out to the less fortunate.”

The pursuits Brother Bon most cherished were, to those who lived in Keenan Hall and to most others who lived and worked at 91�Թ� from 1985 to 1999, always plain to see.

Joseph C. Hogan, dean emeritus of the University of 91�Թ�’s , died Thursday (Aug. 18) at Friendship Village in Tempe, Arizona. He was 94.

A native of St. Louis, Hogan was graduated from Washington University in 1943 with a degree in electrical engineering. Following his graduation, he enlisted in the U.S. Navy and saw action in the Philippines during the closing days of World War II before continuing engineering studies at the University of Missouri and the University of Wisconsin, from which he earned his doctoral degree.

He returned to the University of Missouri to became the youngest dean of its engineering college for many years before he joined the 91�Թ� faculty in 1967, becoming the seventh dean of the University’s College of Engineering and remaining in that position until 1981.

When he resigned as dean of engineering, Hogan became the first 91�Թ� faculty member to achieve emeritus status at pre-retirement age. He was praised at the time by 91�Թ�’s then-provost, Timothy O’Meara, as “a tough and dynamic leader who has accomplished all he set out to do.”

Hogan had set out to do a great deal indeed, including a significant enhancement of the endowment, academic prestige and physical facilities of 91�Թ�’s engineering college, and during his tenure its national and international reputation was by his accomplishments, which included the 1979 dedication of the , now widely acknowledged as a milestone in the history of engineering at 91�Թ�.

Both at 91�Թ� and during his retirement years, Hogan was a frequent speaker before national and state legislative bodies advocating for the development of engineering education and its increasing inclusion of women and minorities.

Donations in Hogan’s memory may be made to in South Bend or in Phoenix, Arizona.

Rev. Marvin R. O’Connell, professor emeritus of history at the University of 91�Թ�, died early Friday morning (Aug. 19) at Dujarie House in Holy Cross Village. He was 86.

Born July 9, 1930, in St. Paul, Minnesota, Father O’Connell was the only child of Richard and Anna Mae (Kelly) O’Connell. He grew up in small towns in southern Minnesota and northern Iowa during the Depression. “I don’t think I was particularly peculiar,” he once wrote, “though as a new boy in school — five different ones over the course of my eight grades — I had to prove myself by awkward fights in the playground, and I always ended up with plenty of friends with whom I could share the usual diversions of masculine childhood, but I also discovered the wonders of the local public library.”

He discovered a vocation to the Catholic priesthood as well, studying at the St. Paul Seminary of the University of St. Thomas and earning a master’s degree in history before being ordained for the Archdiocese of St. Paul and Minneapolis in 1956. He earned a doctoral degree in history from 91�Թ� in 1959 and returned to St. Thomas to teach history there until 1972, when he joined the history faculty at 91�Թ�.

At 91�Թ�, Father O’Connell soon became one of the University’s most popular, challenging and affectionately regarded graduate and undergraduate teachers, chairing 91�Թ�’s from 1974 to 1980 and directing the University’s undergraduate program in London from 1993 to 1995. All his well-attended lectures were delivered in a booming basso profundo, and he was demonstratively intolerant of faltering attention spans. “His rather intimidating physical presence,” a former O’Connell student remembers, “guaranteed that undergraduate students maintained high standards of decorum and commitment in his classroom.”

He certainly held himself to such high standards as well. “However often and egregiously I have failed to live up to it,” he once wrote, “my ideal has always been to see the past, and to reconstruct it, as an integral whole, with all the interrelationships and complexities that that involves.”

“Father Marvin O’Connell stands in the very front rank of the distinguished historians who have taught and written at 91�Թ�,” said , professor of history. “He utilized his striking talents as a historian as an integral part of his fundamental vocation as a priest. He well understood the crucial role of the historian in the life of the Christian people, and he made the history of the Church his special subject. Father O’Connell’s magisterial account of the life and times of Edward Sorin should be required reading for all those who want to understand the history of this university that he loved and served so well."

In addition to his biography of Father Sorin, Father O’Connell published numerous articles and essays in scholarly and popular journals and several books, including “Pilgrims to the Northland: The Archdiocese of St. Paul, 1840-1962,” “John Ireland and the American Catholic Church,” “Blaise Pascal: Reasons of the Heart,” “Thomas Stapleton and the Counter Reformation,” “McElroy,” “The Oxford Conspirators: A History of the Oxford Movement, 1833-1845,” “The Counter Reformation, 1559-1610” and “Critics on Trial: An Introduction to the Catholic Modernist Crisis.”

The subjects Father O’Connell taught and wrote about varied widely, including the characters and controversies of the 16th and 17th centuries in early modern Europe; the ecclesial, theological and cultural arguments of 19th-century Oxford and among Catholics and Anglicans in England; the Catholic Modernists in Europe and Archbishop John Ireland’s interactions with the Americanist movement in this country. He was an inveterate storyteller, and his books, no less than his lectures, were notable for what one reviewer called “a painterly eye and an elegant craftsmanship.” Shortly after his retirement from active teaching, Father O’Connell himself, in an address to the American Catholic Historical Association, said that “history, whatever its scientific trappings, remains an art, and we are artists. Existentially the past is gone beyond recall; whatever reality it possesses depends upon us who think about and write about it.”

Nevertheless, about his own artistic accomplishments he was humble. He particularly liked to tell a story about proudly presenting his mother with his first published book, on the 16th-century English Catholic theologian Thomas Stapleton. His mother told him that she planned to read it during Lent. “After finishing the first chapter,” Father O’Connell said, “she let me know that she had changed her mind. She’d decided not to read my book and to give up chocolate instead.”

A wake service will be held from 4 p.m. to 6 p.m. Tuesday (Aug. 23) at Kaniewski Funeral Home, 3545 N. Bendix Drive, with a Rosary at 5 p.m. A funeral Mass will be celebrated at 9:30 a.m. Wednesday (Aug. 24) in the Basilica of the Sacred Heart. Burial will follow immediately in the Holy Cross Community Cemetery at 91�Թ�. Memorial contributions may be made to the in 91�Թ�’s Department of History.

The new 91�Թ� Center at Kylemore Abbey in Connemara, County Galway, Ireland, will be dedicated on Aug. 25 (Thursday) with a Mass in the abbey’s , an academic convocation and a blessing of the center’s headquarters in Kylemore’s Saint Joseph Hall.

, the University of 91�Թ�’s Charles and Jill Fischer Provost, will preside at the convocation, during which honorary doctoral degrees will be conferred on Sister Máire Hickey, abbess of the Benedictine Community at Kylemore, and Justice Peter Kelly, president of Ireland’s High Court.

Opened last May, the 91�Թ� Center at Kylemore offers programs in a wide variety of academic disciplines blending the scholarly rigor of 91�Թ� with the abbey’s traditional Benedictine spirituality. Housed in what was formerly a boarding school as well as the home of the Benedictine nuns, the center significantly expands 91�Թ�’s network of five — located in Dublin, Beijing, Jerusalem, London and Rome — which provide academic and intellectual hubs where scholars, students and leaders from universities, government, business and community gather to discuss, discover and debate issues of topical and enduring relevance.

The 91�Թ� Center at Kylemore Abbey, located in one of Ireland’s most beautiful and storied regions, will provide a rural complement to 91�Թ�’s urban presence in , the historic home of Daniel O’Connell, the 19th-century Catholic political leader, on Merrion Square in Dublin.

In its first summer, the 91�Թ� Center hosted a variety of academic programs, including an environmental law conference, a week of coursework for 91�Թ�’s , a week of coursework for the , a two-week retreat for the (ACE) from Dublin, a three-week creative writing seminar, the program and a workshop for the program. Program participants included 91�Թ� undergraduate and graduate students and faculty as well as faculty from universities throughout Ireland, and scholars from around the globe.

Contact: Lisa Caulfield, director, 91�Թ� Center at Kylemore Abbey, lcaulfield@nd.edu

, professor of law, concurrent professor of political science and director of the at the University of 91�Թ�, has been appointed to the by Pope Francis.

Established by Saint Pope John Paul II in 1994, the Pontifical Academy of Social Sciences promotes such social sciences as economics, sociology, law and political science, and makes studies in them available to the Church for the development of social doctrine and the application of that doctrine in contemporary society. An international body composed of 25 scholars, the academy includes another 91�Թ� faculty member, , Paul Kimball Professor of Arts and Letters.

“It is a great privilege to serve society and the Church in collaboration with this distinguished international group of scholars,” Carozza said. “I am looking forward to the challenge of taking up issues of contemporary relevance in the world and am glad to have the many intellectual resources of the University of 91�Թ� at hand to help.”

“All of us who know Paolo are delighted by this excellent appointment,” said , Joseph A. Matson Dean of the 91�Թ� Law School. “His deep faith and outstanding scholarship will enhance the Pontifical Academy even as his experiences there enrich his Law School courses in human rights and international law.”

Carozza joined the 91�Թ� faculty in 1996. His expertise is in the areas of comparative constitutional law, human rights, law and development and international law. His writings in these areas have been published in Europe and Latin America as well as in the United States.

At 91�Թ�, in addition to directing the Kellogg Institute, a component of the new , Carozza is a fellow of the , the , the and the . In the 91�Թ� Law School, he directed the from 2011 to 2013 and directed its from 2006 to 2016.

From 2006 to 2010 he was a member of the and served as its president in 2008-09. In 2009 he received the Order of Merit of Bernardo O’Higgins, the Republic of Chile’s highest state honor awarded to foreign citizens, in recognition of his service to the Inter-American human rights system.

A 1985 Harvard College graduate, Carozza pursued graduate studies at Cambridge University and at Harvard Law School, from which he earned his Juris Doctor in 1989. He has been a visiting professor at universities in the United States, Europe and Latin America, including as the John Harvey Gregory Lecturer on World Organization at Harvard Law School and twice as a Fulbright senior scholar.

Contact: Paolo Carozza, 574-631-4128, pcarozza@nd.edu

The University of 91�Թ�’s will be closed Aug. 1 (Monday) through Aug. 14 (Sunday) while the new Murdy Family Organ is being installed.

Completing a project begun by the craftsmen of Paul Fritts & Company Organ Builders of Tacoma, Washington, in 2012, the installation will involve moving into the Basilica a massive musical instrument whose features include four keyboards, 70 organ stops and 5,164 pipes.

During the closure, the regularly scheduled 11:30 a.m. daily Mass will be celebrated Monday through Friday in the Crypt Church of the Basilica’s lower level. Confessions will be heard there Monday through Friday from 11 a.m. to 11:30 a.m.

The Murdy Family Organ will be formally blessed and dedicated next year at a Mass on Jan. 20, the Feast of Blessed Basil Moreau, the founder of the , the religious order that established 91�Թ� in 1842.

, associate professor of theology at the University of 91�Թ� and interim director of Latin American/North American Church Concerns (LANACC), is a scholar of Latino theology. Before joining the 91�Թ� faculty in 2013, he served as professor of Catholic Studies at DePaul University where he was director of the Center for World Catholicism and Intercultural Theology. Books he has written or edited include “Jesus Christ: The New Face of Social Progress”; “A World for All? Global Civil Society in Political Theory and Trinitarian Theology”; “Cusanus: The Legacy of Learned Ignorance”; “The Hispanic Presence in the U.S. Catholic Church”; and “Christian Spirituality and the Culture of Modernity: The Thought of Louis Dupré.” He answers a few questions about Latin America and the Church.

How would you describe your research?

My research does not fit into the usual categories. I have worked on medieval mysticism, German philosophical theology and Latino Catholicism. I do not see these as separate boxes but as a single, albeit sometimes complicated, whole. I have been working on a project recently called “The God of the People: A Latino/a Theology.” It brings together research on Latin American and Latino/a perspectives on the doctrine and spirituality of the triune God. I hope to have this ready as a book manuscript by December.

Have Pope Francis’ particularly Latin American emphases in Catholic social teaching affected your work, and, if so, how?

I have always tried to learn more about the sitting popes and their vision of theology and the Church as part of my work. In the case of Saint John Paul II, I was also blessed with a personal meeting, and I was actually fortunate enough to have several conversations over the years with Pope Benedict. I have never met Jorge Mario Bergoglio, but I have been studying his writings from Argentina and Rome intensively since his election as Pope Francis. Together with the , I will be sponsoring three conferences (Havana, 91�Թ� and Rome) on the “theology of the people” of the Argentine school of theology and its implications for the global Church. It’s true that Pope Francis has brought the social teachings of the Church to the forefront with renewed vigor. He has also promoted a revitalization of the idea of the Second Vatican Council of the Church as a people of God engaged in a common journey. I am particularly interested in showing how the emphasis of John Paul II on the family and Benedict XVI on moral conscience are not negated but deepened by the new Latin American and Latino accents of our Argentine pope.

How do you see the future of LANACC?

It has been a great pleasure and genuine privilege to spend the past academic year as interim director of LANACC. , its director emeritus, is and always will be a giant in the area of interchurch cooperation, having begun work as a missionary of the in the 1950s. He is not only as lively a conversationalist as anyone you’ll meet at 91�Թ� (forget about the fact he’s 95 years old), but he’s also goldmine of information on the Church in Chile, Panama, El Salvador, Colombia and Cuba. I am in debt to him and wish that more people here at 91�Թ� could benefit from his youthful, optimistic presence. For that reason, Father Bob and I are taking an undergraduate class of 17 students on a pilgrimage to Cuba during fall break in 2016.

What does the future hold for LANACC? Two things in particular come to mind. The first is what Father Bob calls “reverse mission.” We at 91�Թ� must not only send people to witness and do service projects in the Church of the global South, but we also must confront our own identity here in the United States. That process has implications for immigration policy and social justice as well as for our identity as “Irish” and “American” Catholics. If we are Catholic in the true sense of the term, we can’t continue to support a nationalism and Americanism that closes its borders to the outside.

Second, I would like to see LANACC not only recover the memory of great figures from the past like blessed Archbishop Óscar Romero or Archbishop Marcos McGrath, C.S.C., but also the spirit and dynamism of these figures. We must make the past come alive in our own hearts and in the hearts of all the students here at 91�Թ�. This hope entails promoting exchanges of ideas and activities that look anew at the need for interdisciplinary cooperation at our University and in collaboration with partner institutions in Latin America that will make the “preferential option for the poor” a living reality. One only need travel to the Mexican neighborhood in the western part of South Bend to see how timely and urgent these issues really can be.

Contact: Peter Casarella, 574-631-3194, peter.j.casarella.2@nd.edu

A member of the University of 91�Թ� political science faculty since 2012, is the David A. Potenziani Memorial Associate Professor of Constitutional Studies. He teaches and writes about the history of political thought, American political thought, religion and politics, and literature and politics. Books he has published on these subjects include “The Odyssey of Political Theory,” “Democratic Faith,” “Democracy’s Literature,” “The Democratic Soul” and “Redeeming Democracy in America.” We asked him a few questions about Catholic social teaching in American politics.

How would you describe the scholarship you pursue?

I am interested in the “big questions” of political philosophy: What is politics, citizenship, community, freedom, equality and justice? How should we best organize our lives together? What conditions foster human flourishing and what forms of government and civic life seem most to accord with our nature? And so on. To begin answering these questions, I’ve studied and written on authors and works ranging from Homer, Plato, Aristotle and Augustine to Rousseau, Tocqueville, The Federalist Papers, Orestes Brownson, Mark Twain and the film “It’s A Wonderful Life,” just for starters. I’ve written and continue to write, with the help of such authors, on subsets of those questions, such as: Should we aspire to community or mobility? Is belief in democracy a kind of “faith?” In what ways does liberalism shape our souls, for good and ill? How should we seek to educate citizens in a liberal democracy? Has the American constitutional order been grounded on a sound or flawed political philosophy?

How well or badly do you think Catholic social teaching is reflected or represented in American society and politics today?

Woefully, Catholic social teaching has been chopped up and parceled out in pieces among various political actors, parties and organizations in contemporary American society. This is to say, many people of diverse political views can justifiably claim to follow parts of Catholic social teaching, but it’s exceedingly rare to find anyone in a prominent public position who strives to adhere to its totality. One could see the glass as half-full and say that at least parts of Catholic social teaching inform most American political actors, whether a concern for the immigrant, the worker, the poor, the disabled, the unborn, the health and stability of families and the strength of civil society. But one might equally see the glass as half-empty and conclude that chopping up a social philosophy that is otherwise cohesive and meant to be taken as a whole renders it incoherent and ineffectual.

What do you regard as the responsibilities of a Catholic public intellectual these days?

In our polarized nation, it is in the first instance to be Catholic rather than defined by a particular partisan label. This will often mean expressing disagreement with people of all parties and positions, as well as finding points of commonality with the same, and to explain how these simultaneous responses are coherent from a Catholic perspective. Secondly, it is to provide intellectual reflection informed by one’s faith especially for fellow Catholics, as well as those who might be curious about Catholicism and even those who are indifferent and hostile, to understand Catholic beliefs in a modern context, particularly (in my field) as they intersect with social and political life. And lastly, it is to be public: to strive for accessibility and inclusion in ways that resist academic jargon and narrow specialization, to take seriously our responsibility as stewards of an intellectual tradition, and to make that great inheritance available and relevant to those who are not blessed with the leisure and training of a college professor.

Contact: Patrick Deneen, 574-631-7659, pdeneen1@nd.edu

The three-volume memoir of the University of 91�Թ�’s president emeritus, Rev. Edward A.“Monk” Malloy, C.S.C., will be completed next month with the publication of “” by the .

Rounding out the Monk’s Tale autobiography introduced by “” in 2009 and continuing with “” in 2011, the third volume is Father Malloy’s account of the 18 years he served as 91�Թ�’s 16th president before retiring from that post in 2005.

When Father Malloy formally assumed the 91�Թ� presidency on July 1, 1987, he succeeded his friend and brother Holy Cross priest, , whose iconic 35-year tenure in that office was an unenviably tough act to follow. Although grateful that “Ted had done me the generous service of being away from the campus during most of my first year as president,” Father Malloy resolved “that the greatest compliment I could pay Ted was to build on what he had helped to establish over 35 years and to sustain the momentum.”

That compliment to his predecessor was paid amply by Father Malloy during subsequent years as he oversaw a considerable enhancement of 91�Թ�’s reputation, substantive improvements in the size and scholarly credentials of its faculty, a strengthening of the academic quality, diversity and selectivity of its student body, and a dramatic growth of its endowment. Three years into Father Malloy’s presidency, in an article in the Chronicle of Higher Education, 91�Թ�’s then-provost Timothy O’Meara, who had served both with Father Hesburgh and with Father Malloy, could describe the changes the latter had brought to 91�Թ�’s administration as “evolutionary rather than revolutionary.”

The third installment of “Monk’s Tale” gives a straightforwardly chronological and detailed account of the evolution, assigning one chapter to each of the 18 years of Father Malloy’s presidency. Confiding to readers his “efforts to find a comfortable balance among my various roles as president, professor, writer, liturgical leader, pastor, Holy Cross community member and public speaker,” Father Malloy provides an account of a successful balancing act while presenting a unique and absorbing ship’s log of two crucial decades in 91�Թ�’s history.

In the 18th and final chapter of “Monk’s Tale,” Father Malloy concludes a reflection on his legacy this way: “It may seem odd for me to say this about being president of 91�Թ�, but it was fun.”

For most readers of Father Malloy’s autobiography, it really won’t seem odd at all.

“Monks Tale: The Presidential Years” will be released Aug. 25 (Thursday). Review copies are available by contacting Kathryn Pitts, University of 91�Թ� Press, at pitts.5@nd.edu.

, professor emeritus of Romance languages and literatures at the University of 91�Թ�, died July 9 (Saturday). He was 91.

A member of the 91�Թ� faculty since 1965, Doering was born in St. Louis, Missouri, where he attended McBride High School for a year before entering the postulancy of the Marianist religious order in Kirkwood, Missouri. After his graduation from the University of Dayton in 1944, he taught for seven years in Marianist high schools in Chicago, St. Louis and Milwaukee and in 1951 entered the Marianist novitiate for theological studies in Fribourg, Switzerland, where he eventually discovered that his vocation lay elsewhere. Before returning to St. Louis in 1955, Doering spent months hitchhiking throughout post-World War II Europe.

He earned a master’s degree in English from Washington University in 1955 and, a year later, while attending summer school at Laval University in Quebec, met Elizabeth Jane O’Connor (now Elizabeth Jane Doering, professional specialist emerita in the ) whom he married three years later, and who went with him to teach at Indian Springs School in Helena, Alabama, a private secondary school for boys that curiously required that all its students be from south and all its teaching staff from north of the Mason-Dixon Line.

In 1963, the Doerings left Indian Springs, and Bernard earned a doctoral degree from the University of Colorado in 1965, writing a thesis on what would become his principal scholarly interest for the rest of his life, “Jacques Maritain and French Literary Figures in the Political and Social Turmoil of 1920-1950.”

At 91�Թ�, Doering soon became a popular and affectionately regarded teacher and mentor. Among the pioneers of the University’s international studies programs, he played an indispensable role in establishing and developing the 91�Թ� program in , in which more than 3,000 91�Թ� students have been enrolled.

One of those alumni, 1969 91�Թ� graduate , now associate professor of anthropology at 91�Թ�, said that “as a scholar, teacher and translator, Bernard combined professional competence, poetic fervor and spiritual insight in a way that brightened minds, nourished hearts and inspired imitation. The wisdom he sought and shared was founded on an alloy of conviction, compassion and courage of a sort that is rarer than celestial star dust.”

The recipient of numerous University awards for his teaching and service, Doering also wrote articles and essays in such journals as The Review of Politics, Commonweal, The New Oxford Review, Theological Studies and Communio. Books he wrote, translated and edited include “Jacques Maritain and the French Catholic Intellectuals,” “The Philosopher and the Provocateur: The Correspondence of Jacques Maritain and Saul Alinski” and “Jacques and Raïssa Maritain: Beggars for Heaven, a Biography by Jean-Luc Barré.”

Doering died at his home in South Bend, survived by his wife, their four children and 10 grandchildren. He died surrounded by his family and friends, sharing the Prayer of Saint Francis.

Doering has donated his body to the Anatomical Education Program of the Indiana University School of Medicine. A Mass in celebration of his life will be offered at 3 p.m. Aug. 13 (Saturday) in the Church of Loretto at Saint Mary’s College.

The family asks that memorial donations in his name be made to the Center for Hospice Care, 501 Comfort Place, Mishawaka, IN 46545.

This summer the 2016 is continuing its celebration of the 400th anniversary of William Shakespeare’s death with numerous theatrical events.

Shakespearean actors of all ages from throughout the Michiana area will take the Washington Hall stage for performances of at 2 p.m. July 16 (Saturday) and July 17 (Sunday). A unique collection of scenes inspired by the works of Shakespeare and performed by community members and area school students, ��ٳ󲹰�𳧳���Ա��” will include performances by members of the Shakespeare Company, the Good Shepherd Shakes of the Good Shepherd Montessori School, and the Harter Heights Players. Admission to ��ٳ󲹰�𳧳���Ա��” is free with tickets which may be obtained on line .

The Shakespeare Festival’s exploration of “Shakespeare’s Last Words” will include performances of the two last plays written by the Bard.

From July 17 through August 22, the Festival’s will perform Shakespeare’s at outdoor venues throughout Michiana. An epic adventure story which reverberates with issues arising from today’s international refugee crisis, “Pericles,” according to Kate Pitt of the Shakespeare Festival’s partner , “dramatizes the courage and heartbreak of refugees from ancient times to today’s crisis in Europe. The title character flees for his life and travels through cities in Turkey, Libya, and Greece in search of a home for himself and his family.” The 80-minute performances of “Pericles” are free of charge, and audiences are encouraged to bring picnic blankets, lawn chairs, family, and friends.

Fourteen performances of Shakespeare’s will take place August 16-28 in the Patricia George Decio Theatre of 91�Թ�’s . The playwright’s tale of shipwreck and salvation on Prospero’s enchanted island is directed by West Hyler of the Cirque du Soleil and features professional artists an actors from around the world.

More information, including ticketing and schedules of all of these events is available from the Shakespeare at 91�Թ� .

Contact: Aaron Nichols at (574) 631-3777 or aanichols@nd.edu

Christina Wolbrecht, associate professor of , C. Robert and Margaret Hanley Family Director of the and director of the at the University of 91�Թ�, teaches and writes about American politics, political parties, women and politics and American political development. Now at work on a study of the first 100 years of women as voters in American politics, she is co-author, with J. Kevin Corder, of the recently published book “.”

How would you describe the research and scholarship you pursue?

I am a scholar of American politics, particularly gender and politics and political parties. I have written, and continue to write, on such topics as whether, how and with what consequences women cast their ballots after suffrage to the present day, whether the presence of female politicians inspires women and girls to greater political engagement, and why political parties adopt particular policy positions on such issues as women’s rights and education policy.

What influence is gender likely to exert in the 2016 presidential election?

Gender always matters in American elections. Our expectations for political leaders, particularly presidents, are “gendered,” from the personality characteristics we expect them to display to the issues on which we expect them to have expertise. Our electoral landscape is gendered, with men more likely to put themselves forward as candidates and to hold political office and with women more likely to turn out to vote and to vote for Democrats.

In 2016, many of the gendered aspects of elections have been front and center. What has been perhaps most surprising is that the centrality of gender is not entirely due to the fact that we likely will see the nomination of a woman for president by a major political party for the first time in American history. Donald Trump’s articulation of a particularly assertive, even domineering masculinity has been a central aspect of his campaign for the Republican nomination and soon for the presidency itself. The impact of these two factors remains to be seen. For example, while Democrats have had an important advantage among women in recent presidential elections, that advantage has not been enormous and is shaped by other factors such as marital status and race. In almost any other election, we would expect for voters’ party identification to trump (sorry!) their gender. Will that be the case in 2016?

Having extensively studied the effects of women’s votes in the five presidential elections since women’s suffrage, which effect seems to you the most remarkable?

In our new book, J. Kevin Corder and I are able to offer new insights into how women used their ballots in the first five presidential elections after the ratification of the 19th Amendment in 1920. One of the more interesting findings concerns the New Deal realignment, the period of elections in the 1930s when, in response to the Great Depression, Democrats replaced Republicans as the majority party in the United States. Much has been written about the political coalition Democrats put together to become the majority party, but women are rarely mentioned. Yet, we find that women contributed more new voters — voters who had never voted before — to the new Democratic majority than did men. This is perhaps not surprising. Because many women did not initially take advantage of their new right, there were simply more women available to cast ballots for the first time in the 1930s. At the same time, women who had voted in the 1920s were more likely to switch from casting Republican ballots to casting Democratic ballots in the 1930s. The combination of those two sources of female Democratic voters — women who had never voted before and women who had previously voted Republican — meant that by the end of the 1930s, Democrats owed more than half of their new support to women. For a group denied electoral influence for so very long, this is an impressive feat.

Contact: Christina Wolbrecht, 574-631-3836, Wolbrecht.1@nd.edu