Art: 'Manu; mid air' (Bird; mid air) 2011. Acrylic, ink, foil on canvas, Simmons-Hansen. Private collection.
"When you speak, my soul trembles" (Participant)
These articles written around the focus of grace- a depth where one's inner centre touches that of this universe
(perhaps where the moon dips into the water). As we spoke and then listened, new questions surfaced and became explored. Questions such as "Who we are to each other and this place?" "What are the meanings carried through recognising myself, thoughtfully spirited, enchanted, and that too of kin, whanau. Is there space for spirituality in social work given Article 4 (treasures or taonga, as language, faiths, religions ) of Te Tiriti o Waitangi (1840) ?" Is there any relationship to Article 4 and women participants who said, "I felt the experience with you was as significant to me as the words which we spoke". "I trusted you". That shared time offered an 'infectious belonging'.
Beginning to name spirituality bought forward stories of appreciation of history/herstory, for recognition of ones ancestry and knowledge which in turn carried both belonging and linked womens life to deeper purpose ; to appreciate unique relationships both personal and universal with spirit; an understanding for assisting another yet not controlling them, and a humility within this knowing for courageous honesty in our work. That care for myself and work effects a larger gravity and within this the world itself responds...
The rich language of poetry helped us listen and hear to each other especially when conversations were tough. We spoke of bearing fragility and of reaching out for others and that our wounding became the place where the light enters us. It is possible that now we are most fully open as we are so fully wounded (Adapted from Rumi).
Holding these spaces open for each other, we also make a legacy worthy of leaving for the next generation. Spaces where our spirituality troubles the normalisation around owning things, having things, conquering others, over being human.
And how 'the ordinary' keeps us sane, in that we care to rise and boil water for making breakfast tea after a night of losses, fears...
Write in and let me share the developing guidelines for adults supporting children in their spirituality. This, and to offer to work with you so you name the ethics which informs you in working alongside what is recognised as a spiritual comfort for others, its relationship to the local, and the specific. The challenge for us remains to recognise our identity is to humanise the workplace. For "We must humanise institutions, more than institutions institutionalise us". This wero, a challenge, offered by a cherished colleague Merito Tawhara (RIP) .
"When you speak, my soul trembles" (Participant)
These articles written around the focus of grace- a depth where one's inner centre touches that of this universe
(perhaps where the moon dips into the water). As we spoke and then listened, new questions surfaced and became explored. Questions such as "Who we are to each other and this place?" "What are the meanings carried through recognising myself, thoughtfully spirited, enchanted, and that too of kin, whanau. Is there space for spirituality in social work given Article 4 (treasures or taonga, as language, faiths, religions ) of Te Tiriti o Waitangi (1840) ?" Is there any relationship to Article 4 and women participants who said, "I felt the experience with you was as significant to me as the words which we spoke". "I trusted you". That shared time offered an 'infectious belonging'.
Beginning to name spirituality bought forward stories of appreciation of history/herstory, for recognition of ones ancestry and knowledge which in turn carried both belonging and linked womens life to deeper purpose ; to appreciate unique relationships both personal and universal with spirit; an understanding for assisting another yet not controlling them, and a humility within this knowing for courageous honesty in our work. That care for myself and work effects a larger gravity and within this the world itself responds...
The rich language of poetry helped us listen and hear to each other especially when conversations were tough. We spoke of bearing fragility and of reaching out for others and that our wounding became the place where the light enters us. It is possible that now we are most fully open as we are so fully wounded (Adapted from Rumi).
Holding these spaces open for each other, we also make a legacy worthy of leaving for the next generation. Spaces where our spirituality troubles the normalisation around owning things, having things, conquering others, over being human.
And how 'the ordinary' keeps us sane, in that we care to rise and boil water for making breakfast tea after a night of losses, fears...
Write in and let me share the developing guidelines for adults supporting children in their spirituality. This, and to offer to work with you so you name the ethics which informs you in working alongside what is recognised as a spiritual comfort for others, its relationship to the local, and the specific. The challenge for us remains to recognise our identity is to humanise the workplace. For "We must humanise institutions, more than institutions institutionalise us". This wero, a challenge, offered by a cherished colleague Merito Tawhara (RIP) .