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Ciis job talk katia sol_version 2

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Ciis job talk katia sol_version 2

  1. 1. An Indigenous/Ecological ApproachKatia Sol (Madjidi)THE ECOLOGY OFTRANSFORMATION
  2. 2. Overview of Presentation• Who am I?• Global Context• An Opportunity for Global Transformative Learning• Relational Epistemology• A Journey of Transformation• Reconnection to SelfReconnection to Nature• Reconnection to the Village• Engaging in the World• What Becomes Possible?• Potential Course Offerings
  3. 3. Overview of Presentation• Who am I?• Crisis on multiple levels• Global• Individual• World• Village• Nature• Self• A journey of global transformation:• An Opportunity for Global Transformative Learning (to address crisis?)• Practices that cultivate transformation• A Journey of individual transformation• My journey to RDI• Research Methodology• Reconnection to SelfReconnection to Nature• Reconnection to the Village• Engaging in the World• What Becomes Possible?So What – for the Great Turning? Back to the Global – connectionSo what – for me?• Who am I?...Now?• Potential Course Offerings
  4. 4. Who am I?
  5. 5. IndigenousEpistemologyEcopsychology &PermaculturePrinciplesSpiritual/TranspersonalPsychologyTransformativeLearning &ConsciousnessStudies
  6. 6. • Indigenous Worldviews & Ways of Knowing• Transformative Learning• Global Studies/The Dynamics of Global Change• Ecopyschology & Deep Nature Connection• Spiritual & Transpersonal Psychology• Participatory Education & Deep Education• Rites of Passage/Initiation• Consciousness Studies• Divine Feminine & Masculine• Social Movements• Latin American Studies• Intercultural, Interracial and Intergenerational Dialogue• Qualitative Methodologies – participatory actionresearch, community-based, arts-informed, mixedmethods, Indigenous, relational, regenerative, transformative• Engaged Praxis – Research & TeachingOrganize & Pare down
  7. 7. Context/The Big PictureHumanity is passing through a time of great transition, anunprecedented convergence of immense global crisis andopportunity.
  8. 8. A World in CrisisUnprecedented levels of crisis currently facing our globalized community,placing us at a threatening tipping point for economic, environmental, social,political, psychological, and spiritual collapse (Earth Charter, 2000; Hawken,2006; Homer-Dixon, 2006; Diamond, 2005; IPCC, 2007; Peterson, 2009; Gore,2006; McKibben, 1999; Heinberg, 2007; NASA, 2010; Miller, 2001; Lerner,2000)• Environmental impact and climate change• Diminishing availability of and increasing demand for energy resources,food and clean water• Population growth/migration• Widening gaps in income distribution• Violence, war, civil unrest, domestic abuse, gender violence• An unjust justice system• Clashes of ideology and faith• 1/3rd of US public on anti-depressants/anti-anxiety meds, increasingnumbers of children on medication for ADD, ADHD, increasing prevalenceof autism• Addictions – unhealthy use of food, materialism, drugs, alcohol, work, sex,television, video games, internet, gambling, etc
  9. 9. A Global Disconnect Disorder• People have become fundamentally disconnected from• THEMSELVES (THEIR OWN HIGHER SELF/PURPOSE & MEANING)• THE NATURAL WORLD• ONE ANOTHER• “The paradox of our time in history is that we have taller buildings but shortertempers; wider freeways but narrower viewpoints; we spend more but haveless; we buy more but enjoy it less. We have bigger houses and smallerfamilies, more conveniences but less time; we have more degrees but lesssense; more knowledge but less judgment; more expenses but more problems;more medicine but less wellness. We have multiplied our possessions butreduced our values. We talk too much, love too seldom. and hate too often.We’ve learned how to make a living but not a life; weve added years to life, notlife to years. Weve been all way to the moon and back but have troublecrossing the street to meet the new neighbor. Weve conquered outer spacebut not inner space... (student survivor of Columbine shootings, quoted inMiller 2001: 2)
  10. 10. Opportunity for Global Transformative LearningThe possibility that the scope and impact of our growing globalecological, economic, political, social, psychological and spiritual crisescould, rather than resulting in collapse, instead invite humanity into agreat global process of transformative learning that catalyzes us tomove into an ecologically regenerative, socially just and spirituallyconnected world.• “The Great Turning” (Macy and Brown, 1998; Korten, 2006)• “The Shift”• “The Fulfillment of Prophecy” (Leading Earth Woman/Longboat, 2009),• “Catagenesis” (Homer-Dixon, 2006),• “The sunset of an ecologically illiterate civilization” (Ausubel, 2010)
  11. 11. Transformative Learning•Transformative learning involves experiencing adeep, structural shift in the basic premises ofthought, feeling, and actions. It is a shift of consciousnessthat dramatically and permanently alters our way ofbeing…Such a shift involves our understanding ofourselves and our self-locations; our relationships withother humans and with the natural world…and our senseof the possibilities for social justice, peace and personal joy.(O’Sullivan 2003: 11)
  12. 12. Transformative Learning AsRite of Passage/Initiatory PathwaySeparationPurificationDeathNewKnowledgeCreation
  13. 13. How to cross the great divide• Foundational to this shift and critical to our survival andprosperity as a global community will be the speed anddepth with which humanity is able to transform our ways ofrelating with our selves, one another and the earth.• My scholarship (teaching, research, and praxis) focuses on thepractices and pathways that support people to make thisgreat individual and collective transformation
  14. 14. A Relational (Indigenous/Ecological) ResearchEpistemology
  15. 15. • According to Linda Tuhiwai Smith, Lather’s chart of Postpositivist Inquiry(1991) sets out various critiques of positivist science (e.g. post-modern,emanicpatory, etc.), but “significantly absent are the organic andindigenous approaches to research” (Smith, p. 167).• Smith purports that most post-positivist approaches are regarded asderiving from a Freirian pedagogy, and are therefore framed as relativelyrecent; however, this denies the possibility that alternative researchframeworks could pre-date positivism and therefore also precede “post-modern” approaches such as “participatory-action” research.• The choice to frame my methodology from an indigenous-ecologicalstandpoint is therefore an explicit choice to centralize worldviews andmethods that come not from a Western paradigm, but rather fromancient, earth-based ways of knowing and that arise from organic,indigenous, natural, ecological, and intuitive standpoints.
  16. 16. Core Principles of Relational Epistemology(Katia Sol)• Knowledge is grounded in a particular location, community and naturalecosystem• Learning happens through observation, participation, intuition, andmentoring• Centralizes the importance of relationships and connections within acommunity or eco-system• Allows for the organic, natural unfoldment of processes and discovery• Emphasizes the role of recovery, healing and regeneration in natural andhuman systems• Honors diversity and the individual stories of the diverse members of aneco-system, as well as the collective story they come together to uniquelytell• Respect for all members of the community and ecosystem• Responsibility to care for the land, for the community of which we are apart, and for the knowledge and traditions that are entrusted to us• Reciprocity (law of return) – giving back to the community and the ecosystem
  17. 17. • Lakota - Mitakuye Oyasin, or “All My Relations”, speaks to theunderstanding that relationship is not defined as only our humanor blood relations but as our living relationships with all beings inCreation, including mineral, plant and animal life.• Maori- whanaungatanga, “the process of establishing meaningful,reciprocal and familial relationships through culturally appropriateways, establishing connectedness and engagement and therefore adeeper commitment to other people.” (Bishop, 1999).• Requires that the researcher place the “interests, knowledge, andexperience” of the community as central to the research (Rigney1999: 19).• This means that the research aims to establish meaningfulconnections and relationships with the community, organization,and ecosystem being studied, which may carry beyond the scope ofthe research into potentially “life-long” relationships andcommitments (Smith, 1992).
  18. 18. The Ecology of Transformation
  19. 19. Arriving at the Garden Gates…
  20. 20. • “it was a longing or yearning for a deeper connection to just, kind of,everything…at that time, I didn’t even know that that’s what I needed sobad. It just felt like a longing for something more.”• “I could tell that my ecologies were disconnected, not well nourished, notregenerative.”• “I felt like there was this really big disconnect…..I was really shut down,and closed down and scared to be myself in the world.”• “I was arriving…pretty depleted, pretty disillusioned, very frustrated…because in some ways I was getting all of this affirmation for being sogreat at what I was doing and getting more compensation financially thanI ever gotten in my life and yet I was not happy.”• “I was at a really challenging moment in my life … I was just feelinggenerally a lot of discontent with life. I just felt really stuck. I thinkstagnant is the best word. But I simultaneously wasn’t feeling like I hadthe motivation to change it either.....and I also was feeling really starvedfor spiritual connection”
  21. 21. Ecological Transformation• The response to this disconnect disorder must be holistic andintegral:• By addressing the whole human being• Body, heart, mind, spirit• Somatic, vital, emotional, imaginal, intellectual, intuitive andspiritual dimensions• And ALSO by going beyond the isolated individual to cultivatereconnection to:• THE SELF (HIGHER SELF/PURPOSE & MEANING)• NATURE• THE INTERPERSONAL/VILLAGE• CONTRIBUTION & MEANINGFUL ENGAGEMENT IN THEWORLD
  22. 22. A Holistic/Integral Model for TransformationPractices that Cultivate Connection to:1. SELF• Personal practice/personal growth work• Individual psychological healing work2. NATURE• Eco-psychology• Nature connection practices3. INTERPERSONAL/VILLAGE• Interpersonal healing• Connection with village – growing, healing, collaborating, manifestingTOGETHER4. WORLD• Engaged Application in the World• Integration of self-nature-village practices through application and praxis
  23. 23. The Ecology ofTransformationSelf ConnectionNatureConnectionVillage ConnectionEngagementin World
  24. 24. Creating a Fertile Field for Transformation“Out beyond ideas of rightdoing and wrongdoing, there is a field – I’llmeet you there.” – Rumi• Curiosity• Non-judgment• Observation• Safe space for healing, vulnerability and authenticity
  25. 25. Connection with Self
  26. 26. Practices for Connection with Self• Gratitude practice• Intention setting• Stepping into Rumi’s Field• Landscape Assessment• Life Story• Patterns Journalling• Personal Healing Work• Tree Model• Inner Tracking & Ownership Process• Creative Scenes• Setting your North Star
  27. 27. TREE MODEL/ INNERPERMACULTURE• Model fortransformation fromthe inside out• What is in our rootsand soil is reflectedin our canopy• Transformation onan outer level beginsby transforming ourroot systems and soil• Process for innertracking and innerhealing• Bringing curiosity &loving to our rootsystems
  28. 28. • “so what’s the little acorn that you’re decision to do something isstemming from? You know … where is the need in your life to orthe need that you need to perceive is in the community that thensomehow meets a need that you have, and that need is notencumbered by guilt or shame or regret or … you know, it’s just atrue, inspired, creative, centered place that you are moving towardsthat thing, and then it becomes less like an extra limb that you’retrying to grow or maintain, and more of, what you’re really here onthis Earth to do.”
  29. 29. Connection with the Natural World
  30. 30. Connection with Natural WorldSit spot practice – sitting still and observing the natural world for a minimum of20-30 minutes a day – wherever you live – can be in the mission district of SF!Aspects of Nature Connection:• We are Nature• Being Held by Nature• Nature Connection & Holistic Human Development/Medicine Wheel• Nature as Mirror• Nature Connection and Mindfulness• Nature Connection and Opening the Heart• Nature as Mentor/Teacher• Nature as Metaphor• Nature Connection and Consciousness Transformation• Exchange with Nature• Natural Healing/Cyclical Healing• Regenerating with Nature
  31. 31. Nature Connection & Holistic HumanDevelopment/The Medicine Wheel• Body – BODY KNOWING –resetting our selves to earth’s frequency• Mind – slowing down, stillness– same benefits as meditation andmindfulness practice• Heart –opening into vulnerability and being literally held by the land – bythe big “mama”• Spirit/Soul –feelings of belonging, oneness/connection with all things
  32. 32. Being Held by the Land• “Yeah it’s feeling like I’m being very literally held by the land. Like havingthat experience of being one part of a whole. And not in the way that youcan go inside to meditation, to stillness. There’s a clarity that comesthrough that but its literally like laying down on this amazing bed ofcomforting, um, like, mommy (Laughing). That’s what it feels like, it feelslike hanging out with Mom.• “And around that time, as things were moving and maybe coming back topart of my processes around self-love, I would go and I’d sit in this tree.The tree was almost like a giraffe. It was a huge Cypress. I would straddleone of the branches – a huge branch that went out like a dinosaur neck. Iwould sit there and watch the valley, and the sun would be setting. I feltloved by the landscape. I felt loved by that tree. I felt held… I felt like itwas an important part of that healing process to really feel learning howto be loved by nature …allowing myself to connect with it…it felt like forme, it was just getting to that place where I was able to feel loved by thelandscape and that for me, strengthened my ability to love myself. “
  33. 33. We are Nature• “I was at a sit spot…and it just hit me. It was like this wave ofrelaxation. It was like, you already... you’ve got it all right now. Stoptrying. Stop trying to outthink it and make it…you are it. It’spresent, it’s alive, it’s living. It allowed me to soften into myself andtap into my own intelligence. And it just, it began this journey andthis wave of bliss that I’m still riding today. And it’s beautiful –myuniverse is myself. The universe is within you. That divine baselinepresence in within all things. And you can touch it and feel it… Andthat can be your guide, that connection …maybe there’s somethingbeyond that, but all these ancient teachings saying the same thingis like, to me that’s it. It’s like letting nature do what it wants andbeing conscious awareness of that. The power of nature that’s inyou.”
  34. 34. Interpersonal Connection/Village
  35. 35. Aspects of Interpersonal/Village Connection• Creating a safe container• Collective Healing• Being Witnessed• Deep listening• Vulnerability• Authenticity• Accountability• Intimacy• Healing the masculine/feminine• Intergenerational healing• Healing ancestral wounds & trauma• Collective visioning and manifesting of possibilities
  36. 36. Additional elements of village life• Magic• Song• Ceremony• Creativity• Synchronicity• Physical contact/touch• Sound healing• Collective grieving• Ritual• Dance• Celebration• Play• Improvisation
  37. 37. Vulnerability• “I felt so safe and so held that I was able to really just allow all that tocome up. I mean you have 20 people holding empathetic space for you.It’s really different energetically and much more powerful than just onereally amazing person holding a space for you. So all thatreflection, surrounded by all that love, and…letting myself be vulnerableto just express all that was off the charts.”• “it’s only possible through being in a safe environment where you feelreally secure and helped and loved and once those ingredients get mixedtogether then it’s alright for everyone to be vulnerable. Then you see theperson next to you being vulnerable and its like “wow, it is okay”• “The emotion and tears, of course laughter, but just the vulnerability andthe modeling of that vulnerability…the beauty of witnessing a group ofstrangers–being so willing and courageous to share things that, in somecases they may not have shared in their entire life. And to have that feelsafe is pretty special. It’s miraculous in some ways.”
  38. 38. Authenticity• “I needed to be able to be who I was, not the story of who I think I am or thestory that I tell. I can’t heal a fiction. I can’t heal an illusion that I create.Healing starts with what is actually real…”• What I know is, after that experience, I was able to be much moreauthentic…I would say that’s the biggest piece, because that’s the crux of itall for me. Being authentic, which is then really rooted in self-love...Something just relaxed in me and just allowed me to more fully expressmyself.”• “It was sort of like this community or circle where I was bringing this newidentity and I wasn’t trying to hide who I was. And in fact I was encouraged tojust show up as you are and bring your whole authentic self – whatever stateyou’re in – into the circle. So it was really supportive and healing for me to bein the circle and be witnessed by a group. And feel loved and supported forwho I was/am.”• “What I found more and more was the more authentic I am, the more peopleare drawn to that…when I have the courage to allow myself to be vulnerableand authentic, it gives other people permission and it connectspeople, because what you’re doing is tapping into something that isessentially human, that we all share.”
  39. 39. Collective Support & Visioning• “I remember writing to people just about what I was going throughand saying I was in a circle of support I didn’t dream was possible,and then saying maybe I did dream it and that’s why it’s here andI’m in it too, because it’s something we long for but didn’t know itexisted in that way. And now I have the capacity to create it so it’snot that it only exists here, which is the beautiful thing about EOL.Is that you’re gifted the tools to just build that everywhere you go,just by being connected.”
  40. 40. Healing the Masculine & Feminine• “one of the bigger things that impacted me…was separating intomen’s and women’s circles.... I remember standing in a small circlewith the women and the men surrounding us and singing an Africanhonouring song. It was so beautiful. I remember being on the insideof the circle and just having an incredible healing moment andcrying and feeling like that was one of the moments that struck meof intimacy, healing so part of me that was so deep and hidden andso related to the masculine and the feminine, but now I see that itwas just this archetype of the masculine and the feminine beinghealed, and it didn’t have to be in an intimate relationship to get tothat place. To actually be held by all the men in this community andall the women standing together in this community, and all of usfeeling that. It was an Earth shattering, shaking moment for all ofus. One woman hit the ground, I remember; just fell to her kneescrying. That kind of healing happens there. So that’s magic. Andthat started a journey. Wow, we can heal this kind of wound thathappens between masculine and feminine energy in relationships. Itdoesn’t have to be man and woman. Just that intimacy in arelationship.”
  41. 41. Engaging in the World
  42. 42. • “For apart from inquiry, apart from the praxis, individuals cannot betruly human. Knowledge emerges only through invention and re-invention, through the restless, impatient, continuing, hopefulinquiry human beings pursue in the world, with the world, and witheach other.” ― Paulo Freire, Pedagogy of the Oppressed• Integration of the tools and teachings in one’s daily life is key tolasting transformation• These are not practices that can only be done in a yurt in Bolinas, orin the middle of the woods – they by natural MUST be integratedand practiced in our daily lives, wherever we are and wherever wego• Iterative process of praxis – planning, action, reflection and learning• Regenerative Living and Leadership Pattern
  43. 43. Awareness(&((Observa- on(What%pa erns%am%I%seeing%&%feeling?%Regenera5ve%%Leadership%Pa ern%The%Ecology%of%%Leadership%Program%Iden- fy(Contribu- on(What%benefits%do%I%intend%to%realize?%Ar- culate((Objec- ves(What%results%will%help%me%realize%my%benefit?%Determine(Ac- ons(What%steps%do%I%need%to%take?%Gather(Insights(Iden- fy(Community(Iden- fy((Stakeholders(Contribu- on(Manifested(What%ques5ons%need%asking/are%arising?%Who%is%involved%and%who%am%I%serving?%Who%are%my%allies,%mentors,%supporters?%How%will%I%recognize%“success”?%
  44. 44. The Ecology of Transformation• It is the unique integration of these four aspects of transformation– of cultivating connection with self, with the natural world, andwith one another – and then of integrating our learnings into ourengagement in the world – that has the power to cultivate lasting,deep transformation• Ultimately this is a process for reconnecting, reweaving,remembering, regenerating, and recreating ourselves, inRELATIONSHIP with one another and all creation – for a new dayand time
  45. 45. What becomes possible?• “My project was around making Berkley a fair trade town. So I putthose wheels in motion in August of 2009, when I got back fromEOL. And we became a fair trade town in September of 2010.”• “Well certainly it suddenly became possible that I could be a musicalperson. That was big.”• “A lot of fears are subsiding.…I just see tons of possibilities. I havefifty people Monday night coming to hear me speak about acommunity learning garden that we’re starting up next month”• “The more I’m engaged into self love, the more accepting, lovingand open, compassionate I can be with others. And it’sreally…that’s what’s really transforming some of those keyrelationships”• “I’m a much more empathetic and compassionate person…In thesense that I can walk through life now and judge a lot less…themagic is walking through the mall and seeing this person that youdon’t know and seeing them as a divine human being.”• “This whole integration piece has been amazing and continues andit’s like a spiral, it just keeps getting deeper and deeper.”
  46. 46. • “I made the decision to leave my corporate career of 18 years and withabsolutely no idea of what I was going to do, but just trusting that thiswas – that there was something more meaningful out there for me…nowI’m on staff at Transition U.S. and we support hundreds of localcommunity groups and grassroots organizers and leaders in the initiationof their transition town groups and initiatives....For the last few years inone weekend they were able to get over 1,200 1,500 particular actions inone county on one particular weekend around this idea of growing food,conserving water, saving energy and growing community.”• “It’s almost the reverse for me to say what hasn’t changed for you. I can’tthink of any part that hasn’t shifted. When you’re doing all that root work,all that soil work, how does it not shift the entire canopy, no matterwhere you are? Just having more consciousness about how I intend toshow up. If I’m headed toward a meeting, if I’m with my mother-in-law,wherever I’m at….I get to choose how I’m going to show up. It’s changedeverything. I don’t know that I can tell you all the ways, but I mean, whenyou start showing up authentically in every part of your life, everyrelationship has to shift, because you have shifted. Everything’s different.It’s shinier; it’s brighter. It’s a lot more fun.”
  47. 47. Connecting back to the Great Turning
  48. 48. Who am I now?
  49. 49. Potential EWP-CIIS Course Offerings – Katia SolTransformative Learning & Global Studies• Introduction to TransformativeLearning• The Dynamics of Global Transformation• Comparative World Perspectives onTransformation• The Ecology of Transformation• Mapping the Great Turning• Transformative Music & the GreatTurningEcoPsychology• Deep Nature Connection andConsciousness Transformation (alsoSTP)• Nature Connection and Holistic HumanDevelopment using the Medicine Wheel(also IWK)• Nature Connection and Creativity• Healing our Root Systems and Soil–Transformation from the Inside Out• Healing the Mother Wound – Nature asGreat Mother (also STP)Spiritual & Transpersonal PsychologyFrameworks for Transformation in ourDaily Lives (also IWK)• Living from the Heart – exploringVulnerability and Authenticity• Cultivating Group Healing Spaces• Interpersonal Dialogue & HealingIndigenous Ways of Knowing• Comparative IndigenousEpistemologies• Council as Transformative Practice• Relational Epistemology• Intergenerational Trauma and AncestralHealingQualitative Research Methodologies• Participatory & Relational Research• Regenerative Research• Mixed-Methods Research
  50. 50. IndigenousEpistemologyTransformativeLearning &ConsciousnessStudiesEcopsychology Spiritual &TranspersonalPsychologyPlace-Based Transformation ofperception, thoughtsand behaviourWe are NatureEverything is sacredRespectReciprocityRelationshipResponsibilityLearning is lifelongand lifewide
  51. 51. SPIRITBODYMINDHEART

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