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In the last newsletter I described what
“spirituality praxis” means. Now I will outline an understanding of
the organisation as a context for praxis.
Spirituality praxis is not just individual but also systemic and
contextualised and it is either enabling and empowering or it is not.
A holistic view of life includes living with an inter-dependence
and mutuality, in right relationship with the self, others, the earth and
sacred, as we encompass political, social, ecological and interpersonal
concerns,” with” others. Individuals, groups and the organisation
embody the life structure, life style and values we profess.
Organisations are made up of people. They make the difference,
because they are not separate from the system but “are” the
organisation and key to its competence, enlivening its structure, which is
like a body with interrelated and independent parts working together.
There is an interaction between individuals, group, inter-group and
inter-departmental relationships as people work together as a team. In
addition , the organisation itself has a relationship to its external
environment. An authentic and conducive context for “living
spirituality” provides a nourishing environment which is reformed by the power of love and thus
depends on relationships, so that we can live out what we are “talking
about”, as we together stand up for justice and peace. In such a context
and quality of life, we embody the vision which others then can
“experience” tangibly, not through theory but rather with real
experience, in participative relationships, where people are trusted,
respected and valued for the part they play, where all are empowered. In
such a culture, discrimination, disadvantage, domination and oppression
are replaced by collaborative empowerment and enabling, because
hierarchical aspects of relationships are changed to more peer like
qualities. Then we are able to live with respect, genuineness and empathy
and not hide behind a mask of authority or power. A quality of life where
there is a total integration of words and feelings, thoughts and actions
and a concern for the whole person and a climate which is set to create
opportunities, share meaning, growth and enablement, is one in which
self-esteem, dignity, security, collaboration and motivation are promoted.
It is important to recognise that such understanding is not gained
rationally but rather through interior realisation, change and
transformation, within ourselves and the environment of the organisation
and its structures. We can then live in mutual relationship and
accountability “with” others, not through power “over” people with
“top-down” domination and “doing to” others.
Organisations are social designs and the context
of the organisation can create a space and climate where people
are heard, able to challenge decisions made and allow a testing of their
growing abilities. The potential of people is key to the capacity of the
organisation particularly when it allows its participants active
responsibility for some aspects of its meaning and informed practice.
There is an understanding that it is not the mandate but rather “the
community” that produces the practice, yet it is easy to overlook such a
community as an asset and social fabric of the organisation.
Within such a “community
of practice” competence is understood in three ways. Firstly,
the basis for participation is through relationships and mutuality.
Secondly, with a deep enough understanding of the enterprise so people are
able to take responsibility and be accountable. Thirdly, enough
participation in its history allows current recognition so we are able to
make it newly meaningful. Our understanding of spirituality is
socio-political because it has a concern for power and attempts to address
the cultural concerns of oppressed and discriminated against people.
Because individuals, groups and the organisation embody the life
structure, life style and values professed, choices and decisions made
should be commensurate with the spirituality we are attempting to live
out.
As Faith Lees has written, such a life does also require us to take
responsibility to change our own deep rooted attitudes which can continue
to oppress others and block us from being able to live with an attitude of
respect. Without this understanding Holton Lee’s original challenge,
vision and inspiration would be frozen in very ordinary structured lives
which could not then manage to live out the vision in an environment of
love. There would be a difference between what was hoped for and what is
actually being lived out. To live a vision and shared intent we need a
unity of movement, action and change in the journey together. In the end,
those who visit Holton Lee can tell by the fruit, that is, if they do
actually “experience” an empowering quality of life and “way of
being” which has the hallmarks of love and care. Freedom is another word
for love which happens when we stop discriminating. |