To identify the most critical needs facing lesbian, gay, bisexual, trans, queer/questioning, plus (LGBTQ+) communities in Wisconsin postmarriage equality, this case study utilizes intersectionality as a theoretical framework for conducting a needs assessment through collaborative engagement with social service agency leaders, a community foundation, and a university research center. Adopting intersectionality as a framework allows for a more nuanced understanding of the various communities (racial, class, sexual orientation, gender, etc.) comprising the LGBTQ+ population and, just as critically, generates important qualitative data about the ways in which key social determinants, such as poverty, discrimination, and violence, impact certain communities in more substantive ways.

In the Biographia Literaria, Coleridge describes the primary imagination as a divinely inspired, supreme faculty of the mind -"a repetition in the finite of the eternal act of creation of the infinite I AM." This spiritually understood, disembodied, deistic interpretation of the brain's creative center has come to signify the Romantic dualist perspective of the imagination; however, contemporary research in the fields of Romanticism and Cultural Cognitive Studies suggests that there may be a considerable amount to learn from reconsidering Romantic era notions of an embodied psychology. In that spirit, this essay will seek a new paradigm for an embodied, Romantic imagination, considering it from the perspective of the Scottish playwright, poetess, and theorist, Joanna Baillie. Through careful analysis of the Introductory Discourse, her preface to the inaugural Series of Plays on the Passions (originally published in 1798), and Orra, her tragedy on the singular passion of fear, as well as through the use of cognitive literary theory, I will demonstrate how Joanna Baillie proto-cognitively envisions the imagination as a significant means through which the embodied mind relates to and understands the world.

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In a year that has featured a global health pandemic, a racial justice political-social movement, and a divisive political election that stretches democratic principles, the topic of faith and community engagement may seem more prescient than ever. The exploration of the intersection of faith and community engagement at anchor institutions, though, began prior to all of these events. Yet, the topics that emerge in this special issue of Metropolitan Universities journal are even more relevant in our current context, as scholars, practitioners, and community partner co-authors explore the relationship between faith traditions and engagement in the community.             As we framed this special issue as an editorial team, faith initiatives were initially broadly interpreted and all faith traditions were encouraged and considered (including, but not limited to, Christian, Jewish, Muslim, Buddhist, and Hindu). Faith was loosely defined as a religious historical tradition and set of beliefs centered on a higher power. Faith-based organizations were generally communicated as religiously-affiliated colleges and universities, while faith-based initiatives included programs that were religiously affiliated. This special issue focuses on the intersection of faith and community engagement, specifically how they inform each other and the relationship between them at anchor institutions.

To further live our mission, Marquette has launched many new initiatives over the past five years that strategically connect our university to our community. In this paper, we will highlight three of these initiatives. The first relates to connecting the anchor institutions in our neighborhood through an effort called Near West Side Partners. The second discusses the creation of a centralized Office of Community Engagement that advances the development, support, and promotion of the research, teaching, and service partnerships between our campus and our community partners. The third initiative, our most recent enterprise, is our Office of Corporate Engagement and Partnerships. All three of these efforts follow through on Ignatius of Loyola’s vision to serve others and collectively make a difference.