Reading about Leon Fleischer in the New Yorker:
Open Space is like that. Facilitating in general is like that. With Open Space, there are so few rules, the ritual is so similar every time we open space, but the implications are infinite, the possibilities stretching back into the dimmest recesses of possibility. When we get it right, tapping every so gently on the field of process, the light explodes forth, invited into a warm space full of hope.
That becomes a memorable moment of transformation with a group. It doesn’t happen every time, but every gathering is pregnant at the outset with the potential. It’s marvelous when it happens – contrivance falls away, passion envelopes the people and something hard inside suddenly dissolves. Have you felt that flow? The billions of implications that unfold from a moment’s sounding of a simple invitation?
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Kennetch Charlette
I’m nearly moved to tears after reading Ceremonial Healing Theater by Ae Ran Jeong and published at if… (to whom I am hugely grateful). It was offered up as a response to my posting on decolonization as an opening and it contains a bunch of really powerful quotes that support this notion as well as look at how this opening is supported by healing.
The article is an interview with Kennetch Charlette, a fine actor and the artistic director of the Saskatchewan Native Theatre Company. In the article, Charlette explains his work as an extension of the work pioneered in Aboriginal theatre by Thomson Highway. Highway’s writing in both novel form and for the stage is incredibly cathartic and contains hooks for us all to hang our stories on. He writes about the process of decolonization starting from a process of healing:
Charlette learned from Highway and developed his own approach to theatre as ceremony as a response to the transformation he underwent working on Dry Lips Oughta Move To Kapuskasing, a powerful Thomson Highway play about gender relations, colonization and healing:
The term ceremony/ritual, used by Charlette, is a loose philosophical term. In our materialistic, money centred world we search for a place to belong. According to Charlette each person is a spirit entity. It is ridiculous to be spiritual on this earth because we already are a spirit. What is important is to know that one is a spirit and to learn how to be a human being. Since as a human we are mortal we can never answer all the mysteries that surround us. In this limited time one can learn about oneself: Who one is? Why one is here? What is ones specific gift? To exist as a human is itself about ritual. Ritual is life itself. Free from the idea that ritual is religious, the actor working on the body, the mind and voice is an incredible ritual. A ritual journey towards an understanding of this precious life.
From this premise, Charlette has developed a process for developing scripts, really creating stories, that come out of traditional healing processes:
The healing circle is formed when one is ill either physically, mentally or emotionally. A person is placed at the center of the circle and the circle prays for the person. The person asks for healing. Poundmaker and Charlette both believe the grandmothers and grandfathers are present in circles to guide and help the participants. Nobody controls the circle. Charlette asserts that “the circle controls the circle. You get that many people and that many spirits sitting in a circle, depending on the prayers and where everybody is at, they can be incredibly powerful” (Charlette).
From the talking circles Circle Of Voices has developed a working process to create a script. The personal stories are transformed into a theatrical story. After the talking circles are established the professional writer comes in and becomes a part of the circle. The playwright and youth participants get to know each other and slowly open to each other. Then an interview process takes place between them one and one. Taking down all information, they discuss the play, the structure, plot, storyline, characters, and everything. Meantime permission is asked from the story owners to use their story in the final script. Then the playwright goes away for three or four weeks to write and comes back with a working draft. They spend another week in talking circles. Once a final script is drafted, COV has a permission to change it during rehearsals. The rehearsal process, directed by Charlette, breathes life into the script.
Harrison was asking about ways of opening space in our lives. Kennetch Charlette, Thomson Highway and others are great examples of how this notion of opening is the essence of decolonizing ourselves.
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More great and inspiring news from the Aboriginal youth world. On April 17-18 on the Musqueam First Nation right beside Vancouver, the First Nations Youth At Risk organization will be sponsoring a best practices conference. There is a lot I like about this group, staring with the fact that it is entirely supported by private sector grants, and that the President is Harvey McCue, Waubegeshig, the man who started the Native Studies program at Trent University, of which I am a graduate.
And most importantly, these folks are doing some amazing work. For example, here is the description of a project at Cape Mudge, a First Nation about 60 miles up the coast from me:
I like that: “unkillable.” It describes the spirit of these kinds of endeavours perfectly.
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Reading Mihaly Csikszentmihalyi on flow and soul and I came across this great quote which speaks to all this philanthropy I’ve been running across lately:
Working with Aboriginal youth, and with the Giving for Civil Society Open Space Conference in Chicago has me thinking along these lines too. Ginger Gosnell, one of the youth who was working with us in Open Space over the weekend pointed me to the project site for the Urban Native Youth Centre in Vancouver. That centre is being built be the Urban Native Youth Association, which is a group soaked in soul and passion and smarts. And they’ve just attracted a $1.2 million corporate donation to get things going.
These are the people I get to hang out with. Lucky me.
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This is too good not to quote extensively. From an artcle in The Tyee on eating contests:
Coast Salish eating contests were as personal as the ones Jacobs entered. The difference is that only one person or one team ate, and it was always the guests. The object was, literally, to eat the host out of house and home. Drop by my house at the right time, and this could take less than 15 minutes – which was of course, the point. The eater�s boast: �My power can consume everything you own.� The host�s implicit reply: �I am so rich, I have so much food, that I can feed your eating power until it can�t eat any more��which is a serious malfunction in an eating power.
�All of a man�s property and his wives and children might be forfeit if he lost in such a situation,� writes Marian Wesley Smith, in her 1940 ethnographic study The Puyallup-Nisqually. Smith notes that it was not just the amount of food eaten that was extraordinary, but the style with which it was eaten: �After consuming the food and while eating, the person showed no extra puffiness nor bunches on his body or under his clothes.�
So when three old men came to challenge one of Smith�s informants at a feast, they talked and joked among themselves as they ate four entire meals apiece. They stopped short when he still had a half a side of beef left, and blamed their defeat on the watermelon he�d served for dessert. Too much water. Three years later, they came back for a return match. After an entire yearling steer, potatoes, rice, beans, bread, and fruit, they conceded defeat. There is no record of what, if anything, they lost.
Then there�s the story of the old man who, in his youth, had boasted of his eating power around some white settlers. When challenged, he sat down and ate two sides of beef�a cow, in other words�and washed it down with a barrel of water. �They were satisfied,� Smith�s informant says.
I would have been more nervous than satisfied watching a man of normal size eat a cow�calmly, chewing well as he went, possibly making jokes and taking side bets, showing no signs of discomfort. The barrel of water I can accept, somehow. But where did the cow go? The Puyallup-Nisqually people who talked to Smith in the 1930s would have said that the man�s power ate the cow. That�s at least as reasonable as the idea that it all fit in his stomach. Of course, physics tells us that the cow and the man are both just collections of atoms, which is to say tiny bits of matter and a whole lot of empty space.
Maybe Coast Salish power eaters knew some way to restructure the food so it became immensely compact. Maybe not. But if a cow disappears into a man, and the man does not blow up, like Mr. Creosote in Monty Python�s The Meaning of Life, then I, for one, would like an explanation. If it isn�t the stomach, what gives?