Sunday Everyday

Want an Amazing Life? Get Out Of The Box.

For goodness sake people.  Get Out of the Box

by Lisa Hunt-Wotton

Yesterday my son called to say that he had accepted the role of Technical Director in the Cirque de Soilel show ‘Luzia’.  Luzia is about light and water.  Inspired by the richness of the Mexican culture. The name Luzia fuses the sound of luz (light in Spanish) and lluvia (rain), two elements at the core of the show’s creation.  Cirque de Soilel, one of the modern worlds pinnacles of creativity.

My daughter in love, his wife, posted this on her face book page in response to his new appointment:

That which has the appearance of ‘suddenly’… is more likely the result of ‘steadily’. Rachel Hunt

Rachel understands better than anyone, that success does not happen over night. It takes years of discipline and hard work.  Creativity is back breaking, risk taking, going against the flow work.   This is a woman who works for hours a day refining her craft and her body.  She is an elite athlete and an aerial performer.

My son has also been working steadily and behind the scenes for 15 years to get to this position.  No holidays, no sick pay,  just a laser focus to his craft.  An incredible leader, mentor, director, and technical genius.  YES I am bias.

So today I reflect from the perspective of being a creative myself and from the perspective of watching my ‘child creatives’.

I love nothing more than sitting in a room with creatives.  Ideas bounce around the room at the speed of light and imaginations are let loose.  With no budget restraints and no black hats we can envision seismic  moments of wonder and amazement.  Arms fling wide, eyebrows shoot high and giggles ensue.

Then at the drop of a hat we go deep like submarines.  “But what effect are we after?”  “What will elicit the most change”?  “Is this provocative enough”? “Will it hit the mark and make a mark”?

In my experience true creativity is closely linked to justice.  Artists are most certainly our chosen vessels to reflect back our light and our darkness.  They interpret society and community.  The reflect the the best of us and the worst of us.  They push back against injustice and are the champions of the marginalised and misunderstood.  They are able to transform the unlovely into a thing of wonder.

Segue:  So why link Creativity and Justice

Creativity: is the ability to transcend traditional ideas, rules, patterns, relationships, or the like and to create meaningful new ideas, forms, methods, interpretations etc.: it is originality, progressiveness, imagination.

It is the mental characteristic that allows a person to think outside of the box, which results in innovative or different approaches to a particular task.

“Because of their courage, their lack of fear, they (creative people), are willing to make silly mistakes. The truly creative person is one who can think crazy; such a person knows full well that many of his great ideas will prove to be worthless. The creative person is flexible; he is able to change as the situation changes, to break habits, to face indecision and changes in conditions without undue stress. He is not threatened by the unexpected as rigid, inflexible people are.”Frank Goble

Justice is the quality of being just: to uphold the justice of a cause.  Justice is finding out why something is wrong and then doing something about it.  If you are a Christ follower then  Jesus and Justice are inseparable.  Justice is the sceptre and throne of Go. It is what He rules by.  Justice sits at the very centre of the character and nature of God.

Which is why if creativity doesn’t not promote justice in some way it becomes narcissistic and self centred.  It never really hits the mark.

I believe that artists sit and live in the margins.  We are boundary pushers.  We flick triggers and put our toes over the line.

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Photo Cred: Belinda Strodder.   My beautiful girl Rachel

If art doesn’t make you think, if it is not provocative in some way, then it is not doing its job.  Artists and creatives are the people in this world who are able to take the pulse of the community, feel the heartbeat of society and interpret it for the rest of us.

Unfortunately in doing so we are sometimes misunderstood, and or get ourselves into trouble.

We teeter totter between showing you the other side and pushing you off.

We are tightrope walkers, bridge builders, tension holders.  We strive to get the balance right.  How much is too much and what is not enough?

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Artists don’t like platitudes and easy answers.  Artists navigate controversy, they see the injustices, they look through the bubble wrap that people cocoon themselves in, they see the paradox of life and the fact that broken-ness effects us all.

We are mystics and misfits.  We live in the margins and on the edges.  We sit with the lepers and the prositutes and talk easily with the addict and the homeless, we love the broken hearted and see the beauty in their grief etched faces and we try, oh how we try, to make others see too.  In our music, in our writing, in our painting, in our poetry, in our dance and in our photography.

Life is messy.  Life is mean.  But life is also beautiful and good and precious.

Mainstream institutions cringe at the bluntness and honesty of the artist.  They like their bubble wrap and their neat programmes.  They like their moral absolutes and rights and wrongs. But they miss the point.  Life is messy, its risky, its costly and it challenges.

Life does not fit in a Box.

Creatives know this, they ask you to reflect on it, to sit with it, to ponder, to contemplate, to hold the tension.  They open the box for you.  They offer their hand and help you get out of the box.  They have scissors to help you cut the box up.  In fact they will set fire to the box.  But this does not fit into busy church and intitutionalised programmes, so they evict us, minimise us, ‘shhh’ us and give us nice alternative, safe, words to say.

‘In my experience, the Christian painter or poet, sculptor or dancer, is regularly regarded as something of a curiosity, to be tolerated, humoured,  maybe even allowed to put on a show once in a while. But the idea that they are, or could be, anything more than that – that they have a vocation to re imagine and re express the beauty of God, to lift our sights and change our vision of reality – is often not even considered.’ N.T. Wright

But the story dances on, the narrative will not be quite.  Art squeezes out between the cracks in the box like vibrant magenta oil paint on a blank white canvass.  If the institutions evict us, or cringe at us, we will  live in the margins.  We will live with the marginalised and the rejected and the hopeless because we totally get what its like to be marginalised and rejected.

We love justice.  We try to walk with truth, we endeavour to be true to ourselves and true to our art. That is why we are willing to work back breaking hours for little pay or reward for decades.  We believe that there is more, so much more to the spoon fed messages that are being broadcast from pulpits and media outlets around the world.

N.T. Wright says so brilliantly:

‘The real ‘you’ is designed to be creative. The Christian mind is not simply a computer designed to process the truths of the gospel, turn them into moral imperatives, and instruct the will to act them out. The Christian is to reflect God’s image, says Paul in Colossians 3; and the image is precisely the image of the creator’.

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Luzia – San Fransisco Chronicle

Wright continues on to say that ‘we are… to bring forth new things, new life, different ways of looking at the world.we are God’s artwork. The word in Greek is poiēma, the word from which we get ‘poem’.

We are God’s poetry.  God is the free and exuberant creator. (me doing a happy dance).

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He made giraffes and chickens, oak trees and butterflies, sunrise and moonrise, the music of a waterfall and the smile that lights up a baby’s face.

We are to reflect the image of this God. (I like this God).  We are given our freedom as Christians so that we can help to fill God’s world with new artworks, whether it be what we call ‘art’, music or painting or dance or whatever, or the larger artistry which through love and service brings colour and life and hope to God’s world’.  N.T. Wright.

Did you get that, life and hope to Gods world, through art and justice.

We need creativity to bring about justice because; creativity breaks us out of the box.  People love boxes.  Make it neat, tell me what steps I need to follow.  Keep it simple.  Not only do we like boxes, we like them tied up nice and tight with a pretty bow.

Unfortunately life is not neat, it is not simple, its complex and time consuming.

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About the Box.

Creatives go:  “There’s a box”?

Which is why we need them so much.  Creatives are able to bring fresh ideas and vision about the way to do things and how to see things.  The are not afraid of mess or margins or change or risk.  They ask you to step out of the box for a minute and have a look around.

There is life outside the box, there is beauty to be found, there is space, and time and rest and joy – outside the box.  Go get tickets to a show, to the art gallery to the opera.  

“The creative is the place where no one else has ever been. You have to leave the city of your comfort and go into the wilderness of your intuition. What you’ll discover will be wonderful. What you’ll discover is yourself.”Alan Alda

 

If the work here is meaningful to you, you can partner with me in a very real way through Patreon.com.

Patreon allows me to get support for the work that I do on this blog.    Patreon allows people to financially pledge to support artists, writers, musicians, and other creative people. Sunday Everyday has been on line since the first of February 2015.  Since that time I have been doing this in a volunteer capacity.  For the blog to continue I need your support.  You may want to give the amount you would spend on a coffee and muffin once a month or you may wish to pledge $50.00 a month or more.  Every bit helps.

Please help support my ministry and magnify my voice by pledging.

Thanks for considering.

Love Lisa

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Pianos for Peace

Pianos for Peace.

Let music and hope displace the darkness in this world. Lisa Hunt-Wotton

The power of people is much stronger than people in power. Malek

Critically acclaimed Syrian composer and pianist, Malek Jandali has seen unspeakable horror and tragedy in his home of Syria.  He has chosen to use music as an instrument for change and for justice.  His powerful compositions share the values of beauty, truth and harmony.  In short, music is the creative spirit that unites humanity in peace.  His pieces are haunting, mesmerizing and addictive.  There is a depth and beauty rarely experienced.

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Growing up in Syria, Jandali studied at the Arab Institute of Music in Damascus, one of the world’s most prestigious centres of learning (Huffpost).  He is now an American citizen.

“A fearless opponent of the Syrian regime, Jandali was awarded the Global Music Humanitarian Award and was selected as one of the Great Immigrants of 2015 by the Carnegie Corporation of New York” (source).

Jandali’s heart is never far from Syria. His song Watani Ana (I Am My Homeland) was in response to the killing of children in the Syrian city of Dara’a. After he performed it during a demonstration in Washington, his parents were attacked in their home in Syria.

In 2011 Malek performed at a rally in Washington in front of the White House to protest the siege in Dara’s where 244 people were killed, mostly children.  Two nights later his parents in Syria were attacked by the Assad regime.  His father was bound, gagged and forced to watch his mother being beaten.

“All of a sudden, she finds two men attacking her while the guy was holding my dad and ordering the other two to beat my mom in the head and eyes,” Jandali said. “My dad, he couldn’t do anything other than watch this atrocity.”

The three men broke his mother’s teeth and beat his father, then locked them both in their bathroom and ransacked the house, their son said. After the attackers had departed, the father, who had held on to his cell phone throughout the ordeal, called relatives. He had to call security forces to remove his handcuffs.

While beating Jandali’s mother,  the Government security forces “we’re telling her that … ‘we’re going to teach you how to raise your son.'”

“I can’t think of a more stark example of how threatening art can be,” says Julie Winokur.

Jandali said.

“Let me add this: Freedom is never free. The American people paid for their freedom. This is what we enjoy today. And this is the time for other nations to pay the price so they can be free (CNN).

Since then Hilary Clinton had worked to have his parents bought to the United States.  He and his parents are refugees.  He says: ‘do not call us refugees, call us humans’.  We have had to flee horror and torture and watch our homelands destroyed and decimated.  I write music which represents  the children of Aleppo and the three-year old boy washed up on the beach in Turkey (ABC Radio Interview).

His music asks for dignity and freedom for Nations everywhere.  He uses his music to bring peace, hope and freedom.   His compositions integrate Middle Eastern modes into Western classical forms and harmony.  They echo UNESCO’s call to preserve and protect the rich cultural heritage of Syria and the Silk Road at a time when it is being destroyed.

In 2015, under the leadership of internationally acclaimed composer and pianist Malek Jandali, Pianos For Peace was founded with a mission to reinvent cultural philanthropy to achieve peace through art, music and education.

In response to the National Endowment for the Arts’ termination of the majority of its grant programs for individual artists, Pianos For Peace was founded with a fierce commitment to education, performing arts, freedom of expression and peace.

We aim to support the latest thinking in the field and to serve and transform underserved communities and make art accessible to all.

Pianos for Peace is a practical way that you can support artists who are working for justice and for change.  You can support by donation, by joining the team, by donating your time to the cause.  You can find out more by using this link: Pianos for Peace

Listen now, and be carried away by his message and the magic of his music.
 Syria our heart is breaking for you.

Malek Jandali The Moonlight – طـلـعَ الـبـدرُ

Stop the Tantrums

Stop the Tantrums 

Definition:  Tantrum

Associated with those in emotional distress. Physical control may be lost and the person cannot stand still and may not be calmed or pacified. Expressed in angry speech.  A blow to inflated self-image.  Extreme anger and frustration.

Tantrums are thought of mostly in reference to toddlers.  Anyone who has lashed out at the end of a long day knows that teenagers and adults can throw tantrums. We call them disagreements. Or justified outrage, because he loaded the dishwasher wrong. Again.

One reason people throw tantrums is that they want to be heard, says Susan Orenstein, a psychologist in Cary, North Carolina, who focuses on marriage and relationships.

“They grow louder and more animated as a way to get attention and show you that this issue is important to them.

Why:  We tantrum because we are hurt or deeply frustrated.  OR over tired , hungry or agitated. Those of us who suffer from ‘Hangry’ – angry because you are hungry  – will understand.  All of my girls are like this.  The boys in my family all know to keep us fed or it will end up in tears.

No discussion ends well after 10pm.  When we are over tired we are unable to process with patience and grace goes out the window.   Wait until an appropriate time to discuss un-met expectations.

Wait 20 min….. it takes 20 min for the surging stress hormones to subside completely.  Tell the adult ‘I know that you are angry/frustrated right now, we need to talk about this but can we wait a few min to sit down and talk about what is causing you to feel like this?’

Deep Breath and count to 10.  ‘Deep breathing activates the body’s parasympathetic nervous system, which is essential for relaxation. “I always say to people, ‘If you really want to yell at him, you can do it later,’” says Psychologist Susan Orenstein.

These examples are part of everyday relating and are not that uncommon.  The other kind of tantrum is one that develops deep within you out of deep anger and hurt.  In this case it is helpful to get professional support.

This has happened a few times in my life when I have faced deeply distressing events.  In the illustration below, my anger was directed at God, ‘how could you let this happen’?  For about two years I was angry, cynical and toxic.

This is an entry in my journal.  I have written it from the context of God speaking back to me after I have already ranted and stormed for about 6 pages.

Stop the tantrums

Get it out on paper

Don’t let it rumble around in your head

You can’t hear me when you are full of crazy, angry, cranky, stomping thoughts.

Stop the tantrums

It’s happened

Kicking and spitting like and angry emu wont help

Empty your head and heart of toxic thoughts

Don’t give them room

Don’t let them feed on the pain

I can heal the pain

But not if you keep swatting me away

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Therapy for adult temper tantrums is about providing a solid and unmoving rock on the shore upon which the raging sea must crash over and over till the storm runs its course and the sun comes out. This is easier for a therapist to do than a parent, spouse or friend (Dr J. Smith).

Successful outcomes mean containing the rage.  This is where you need to find a safe professional to help you navigate the anger, pain and loss.  It may be loss of dreams or hopes.  It may be the loss of a relationship or death of a close person in your life.  You may feel abandoned and let down by someone or God.  Anger develops from unmet expectations.  Most times we have no control over this and that adds to the perfect storm. We feel undervalued and exposed.

Anger is the primary protective emotion, designed to protect us from harm or from loss of something of value. The most physical of all emotions, anger sends action signals to the muscles and organs of the body to prepare us for one purpose and one purpose only: to neutralize or defeat the perceived threat. Steven Stosny, Ph.D

It is the most self-revealing of emotional states, pointing directly to a powerful cause of vulnerability: a sudden drop in core value (Dr Stosny).

Resentment, sarcasm, restlessness, impatience, irritability: are all symptoms of unresolved anger.  If you are operating out of a healthy core base you will be sympathetic, loving, patient and understanding.  If your core value is low you will react and respond like a jerk and you will constantly devalue others (even if it’s in your head).  This means that you need to fill up your value tank.  This is your job you can’t demand it of anyone else.   You need to decide what type of person you want to be.

A ‘drainer’ or an ’empowerer’.  Someone who is constantly negative and toxic or someone who is peaceful and a delight to be around.

If you are unhappy in your life right now it is no-ones fault but your own.  You have the power to change it and make a difference.  You may not be able to control circumstances and people but you can change yourself.  If you are demanding answers from everyone else or demanding change from others, alarm bells should be going off in your head.

True peace of mind comes from deep within yourself.  You cannot find it in or from anyone else.  This is the biggest lie.  You cannot make correct and healthy decisions for your life or for relationships if you are not healthy deep inside your inner self.

An angry person struggles to maintain negative emotions.  A peaceful person lives in contentment.

“Nobody can hurt me without my permission.”
― Mahatma Gandhi

You will never find peace until you first find it within yourself.

This deep inner work is your main role in life.  No-one can do it for you.  You will find guides along the way and resources to help you; you are not alone.  But you must stop the tantrums, take ownership of who you are and do something about it.

This is called growing up.

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If the work here is meaningful to you, you can partner with me in a very real way through Patreon.com.

Patreon allows me to get support for the work that I do on this blog.    Patreon allows people to financially pledge to support artists, writers, musicians, and other creative people. Sunday Everyday has been on-line since the first of February 2015.  Since that time I have been doing this in a volunteer capacity.  For the blog to continue I need your support.  You may want to give the amount you would spend on a coffee and muffin once a month or you may wish to pledge $50.00 a month or more.  Every bit helps.

Please help support my ministry and magnify my voice by pledging.

Thanks for considering.

Love Lisa

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Are Depression and Anxiety on the Rise?

Depression and Anxiety are on the Rise?

This is said so many times in conversation today it is almost a fact.  But is it?    For as many journal articles that you read to say that it is, there are as many to say that it isn’t.  There are quite a few reasons for this.

The Data is Unreliable.

This is because prior to 1990’s mental health issues were not talked about, especially by our parents and grand-parents.  There was an over-riding sense that you don’t share your dirty laundry.  People were more private and less educated concerning mental health issues.

Therefore questions that may have been asked about depression and anxiety were not understood as they are today.  Also, people lied out of shame and privacy.  A 70 year old man spoke about this recently.  He suffered debilitating depression after the death of his wife.  He never told anyone because he thought 1:  it’s normal 2:  he didn’t want to cause more stress to his family 3: he had no one to talk to.

Today mental health has made some leaps forward in smashing stigmas but we still have a way to go.   People today are much more comfortable about seeing a mental health professional than they were 50 years ago.

Has Depression increased or is it just more common?  

More people are being diagnosed with depression each year.   Does that mean that depression has increased or that more people are coming forward?  A possible reason for the increase in the depression rate might actually be a good thing – a greater awareness of mental health issues (source).

The exact number varies from study to study, so it’s unclear by how much the rate of depression has increased. But that depression has become more common? That seems certain (source).

People Forget

A 50 year old will be less likely to report having experienced any symptoms of depression or anxiety. Those two months of lethargy and loss of appetite he experienced after his first girlfriend left him for an older man have been forgotten. That was 41 years ago!  (Source).

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In one study kids were interviewed at ages 15, 16, 18, and 21 and asked about their mental health. Then at age 25 they were asked,

Looking back over your whole life before you were 21, did you ever have a period of at least two weeks when you (a) felt sad, blue or depressed nearly every day? (b) lost interest in most things like work, hobbies or things you usually enjoy?

56% of those who had said yes at 16 or 18 said NO at 21.  

Within just five to ten years, the majority of kids had forgotten about or become too ashamed to admit to their prior experience with depression. Now imagine the same experiment being done again, but from age 15 to 50. What percent of those 50 year olds would remember? (Source)

It is obvious that our social and community  life is radically different than 50 years ago.  We’re spending less time with other people, eating worse food, and getting less exercise, sunlight, and sleep.  We are less connected with nature and each other.  All of these things are proven to cause depression and anxiety.  We  need a village to raise a child and  we need a village to keep us healthy.

So it would seem that our new ways of living are promoting an increase in mental health diagnosis.  Yet is it worse now than in the early 1900’s.  What about the soldiers who were sent home to decimated families in WW1 and WW2 with undiagnosed post traumatic stress syndromes?  My mother and her family grew up in Melbourne through the great depression and all of my aunts and uncles suffer from anxiety.  I don’t blame them.

Although they tell funny and romantic stories of life in those days there was a darker side.  My mother is still upset that she had to leave school at 14 to get a job so that she could bring an income into the family.  When she married they rented ‘one room’ above a delicatessen.  The kitchen downstairs had to be shared with another family and the toilet was outside near the laneway.  She left a home where she had lived with four other siblings in a one bedroom home where the verandah was turned into a makeshift bedroom for the boys and baths were once a week and they shared the water.  One room for two people must have been the Ritz.

Life was unpredictable and the future uncertain.   Where was the next meal coming from?  Clothes were handed down and everything was shared even the weekly bath and the potty.  My aunt still laments the fact that she had to wear ‘awful hand me down clothes with the elastic broken in hand made underwear’.

They weren’t bombarded with global news, or social media but they had lost uncles and fathers to the war.  My father was abandoned on a race track at the age of 2 1/2 during the great depression by a mother who had died from medical malpractice  and a father who, without work, was unable to support a family of three small children.

Did they suffer from depression and anxiety, I am sure that they did.  Did they know what it was?  Probably not.  Even so they had to just get on.  Could they afford to go to a doctor even if they thought to?  No.

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In his encyclopedic account of the subtypes, causes, and treatments of melancholy, from the 17th century, Richard Burton notes its ubiquity (Source):

Being then a disease so grievous, so common, I know not wherein to do a more general service, and to spend my time better, than to prescribe means how to prevent and cure so universal a malady, an epidemical disease, that so often, so much crucifies the body and minds (Burton, 1845)

My great grandmother Jane was hospitalised in a mental institution in Sunbury for ‘melancholia’.  This bought great shame on the family.  To have a mentally insane member of the family locked up.  Today ‘melancholia’ is known as ‘depression’ and is treated very differently.

In those days the Mental Health facilities in Melbourne were horrific.  There was squalid overcrowding, lack of health professionals, primitive sanitation, lack of food and medication. ‘Fever tests’ were done on patients at Sunbury.  They were injected with Malaria to induce fever which was thought to reduce psychosis (source).

In 1931 at the Royal Womens Hospital, my  grandmother Mona had her uterus removed 6 weeks after giving birth to a baby girl.  They did this to stop her ‘histrionics’.  They thought that a hysterectomy stopped a womens hysterical responses.   She died from a perforated womb which developed into tetanus and septicaemia.    They did a coroners enquiry into her death so I have evidence from the coroner and the testimonies of the nurses and doctors.   I have since found out that she had epilepsy.  Something witch is easily treated today.  Certainly not by a hysterectomy.    They thought that her ‘fits’ were bouts of hysteria.  The coroner also noted that she was malnourished.

These personal examples show how far we have come in treating mental illness and other illnesses in general.  To find empirical data from 50 years ago about these issues is is very difficult.

Either way, we are more aware of mental health issues today.  They may or may not have been as prevalent 50 years ago.  One thing is certain, with the high rates of infant mortality and lack of medical expertise,  grief and death was more common.  As were general hardships.

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Social Media

What about social media I hear everyone lamenting?  This is also a grey area.  The experts say that there is not enough data yet to make a scientific statement about whether or not social media causes depression or anxiety.

At the moment, we don’t know enough about how the way that social media is used and its impact on mood and longer-term mental health (source).  

Does social media cause depression or does depression drive you toward social media?

On thing we do know is that people are more lonely today.  Social anxiety is also more prevalent today.  There is good and bad in social media.  Like our prolific choices in food and the rise in obesity.  It’s about quantity.  How much are we on social media?    It has been proven that you can become addicted to social media.  To the addict, it gives the same hit as cocaine.

Social anxiety and loneliness has increased without any influence from social media.  This is because of the way that we live today.  We are isolated from community and the daily interactions in a village environment.  So the question remains,  does social media cause depression or does loneliness, depression and social anxiety drive you toward social media?

“Although connectedness has fallen significantly over the past 40-50 years, we still have the compelling evolutionary need to connect with other human beings. As John Cacioppo has pointed out “forming connections with pets, or online friends, or even with God, is a noble attempt by an obligatory gregarious creature to satisfy a compelling need,” and this continuing need in the face of creeping social isolation has coincided with the internet providing us with an “army of replacement confidants” – none of whom are confidants in the original meaning of the term”(source).

The use of social media has been proven to negatively effect physical health, work and  school work.  However, so can any addiction.   Rather than slamming social media, we should be looking at why it has become an addiction.  What are the causes behind it.  Are loneliness and isolation the things we should be addressing?  Should we be looking at how often we are using it.  Like anything, overuse and over dependence can become an addiction.

 

If the work here is meaningful to you, you can partner with me in a very real way through Patreon.com.

Patreon allows me to get support for the work that I do on this blog.    Patreon allows people to financially pledge to support artists, writers, musicians, and other creative people. Sunday Everyday has been on line since the first of February 2015.  Since that time I have been doing this in a volunteer capacity.  For the blog to continue I need your support.  You may want to give the amount you would spend on a coffee and muffin once a month or you may wish to pledge $50.00 a month or more.  Every bit helps.

Please help support my ministry and magnify my voice by pledging.

Thanks for considering.

Love Lisa

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Kindness is a Virtue

In a world where you can be anything, be kind.

As a celebrant I have the great privilege of writing wedding ceremonies for couples.  One of the questions that I ask my couples is this.  “What are you building your marriage on?”  “What values, or qualities are you bringing to the relationship?”  Some say trust and honesty, some say humour, compassion, selflessness and many say kindness.

When talking with my own adult children about choosing a partner,  I encourage them to look for someone who is kind.  You are either kind or you are not and there is nothing worse than someone who is mean spirited.

Kindness is a behavior marked by ethical characteristics, a pleasant disposition, and a concern for others.  Kindness is the quality of being friendly, generous and considerate.  It is known as a virtue.   A virtue is a standard, it is a discipline and a moral excellence.

When it comes to virtues, these are character traits are stable, fixed, and reliable dispositions. If someone possesses the character trait of kindness, we would expect him or her to act kindly in all sorts of situations, towards all kinds of people, and over a long period of time, even when it is difficult to do so. “A person with a certain character can be relied upon to act consistently over a time” (Source).

Aristotle said that a virtuous person is someone who has ‘ideal character traits’.  Virtues enable us to maintain  life-giving relationships and they are based on love of the ‘other’ person.  Kindness is a disposition that leans toward constantly doing good.

Unknown

A tree is known by its fruit; a man by his deeds.

A good deed is never lost; he who sows courtesy reaps friendship, and he who plants kindness gathers love. 

Saint Basil

It is a simple truth, that a tree is known by its fruit.  Kindness is a virtue or human characteristic that determines the type of tree.   In the bible kindness is known as a ‘fruit of the Spirit of God’. The fruits of the Spirit are listed as: love, joy peace, long-suffering, kindness, goodness, meekness, temperance and faith.  A fruit of the Spirit is the evidence, or the proof, of the spirit of God moving through us.  They are the characteristics of God himself.

The Greek word for “kindness” is chrēstotēs. It means “benignity, tender concern, uprightness.” It is kindness of heart and kindness of act.

We can all practice kindness.  It does not cost any money but it may take some time and energy.  It may require thoughtfulness, to smile, to visit, to comfort or to offer encouragement or show friendliness.   It is important to reiterate that for kindness to be a virtue it has to be a consistant trait that is displayed over time and not done to receive something in return.  Moral character is something that develops over time.

Moral development in the early stages relies on good examples.  This is why it is important as parents to understand positive character traits and apply them to your own life.  This virtuous example is then learned by children who are able to develop good characteristics with the help of parents and other good role models.

Kindness changes the brain.

‘The neuroscience and social science research is clear: kindness changes the brain by the experience of  kindness. Children and adolescents do not learn kindness by only thinking about it and talking about it. Kindness is best learned by feeling it so that they can reproduce it’ (Source Psychology Today).

“Three things in human life are important: the first is to be kind; the second is to be kind; and the third is to be kind.”
― Henry James

Kindness and love require the belief that others are worthy of attention and affirmation for no other reasons but for their own sake. If you believe this then you would endorse the following statements (Positive Psychology):

    • Others are just as important as me.
    • All human beings are of equal worth.
    • Having a warm and generous affect seems to bring reassurance and joy to others.
    • Giving is more important than receiving.
    • Doing good for others with love and kindness is the best way to live.
    • I am not the center of the universe but part of a common humanity.
    • People who are suffering need compassion.
    • People in need require care.

“‘Positive interpersonal relationships are crucial to a healthy and happy life. What contributes to these kinds of relationships? I am convinced that loving kindness is a major factor. Kind people are generally physically and psychologically healthier; they attract more intimate relationships; their marriages are happier; they touch more lives and are touched more by others; they elicit kindness from others; they are better teachers in the eyes of students”. (See Piero Ferrucci’s The Power of Kindness).

16091-Compassion-And-Kindness

No wonder the Dalai Lama says, “My religion is kindness.” He advises that if you want others to be happy, be kind; and if you yourself want to be happy, be kind.

Aldous Huxley toward the end of his life said,

“People often ask me what the most effective technique for transforming their life is. It is a little embarrassing that after years and years of research and experimentation, I have to say that the best answer is — just be a little kinder”‘ (Sheikh).

We also need to be kind to ourselves.  Especially the hurt and broken parts of ourselves.  The unlovely parts of us.  Kindness brings healing when we can accept our faults, our mistakes our hurts.  When we are kind enough to recognise that we have all hard hard times and we have all made bad choices.

Be kind to yourself by taking breaks, resting, recharging, doing things that you enjoy.

We need to find grace in our own stories.   One of the greatest proponents of healing is when we have the courage to tell our story.  When our story is received with grace and kindness then shame and fear drop away.

It is a revelation to realise that we are often the caretakers of our own prisons.   We are the ones holding the keys to our own prison cells and we are the ones punishing ourselves.  We need to be kind enough to ourselves to say, I can let go of this now,  I don’t have to keep myself in bondage anymore, I can be brave enough to tell my story, receive forgiveness, forgive myself and move on.

“Kindness is a language that the deaf can hear and the blind can see.” — Mark Twain

Photo Cred:

If the work here is meaningful to you, you can partner with me in a very real way through Patreon.com.

Patreon allows me to get support for the work that I do on this blog.    Patreon allows people to financially pledge to support artists, writers, musicians, and other creative people. Sunday Everyday has been on line since the first of February 2015.  Since that time I have been doing this in a volunteer capacity.  For the blog to continue I need your support.  You may want to give the amount you would spend on a coffee and muffin once a month or you may wish to pledge $50.00 a month or more.  Every bit helps.

Please help support my ministry and magnify my voice by pledging.

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Love Lisa

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The End of Patriarchy

This article was originally posted by my dear friend Melinda Tankard Reist and is re-published on Sunday Everyday with permission. You can follow Melinda and her amazing work at melindatankardreist.com  Trigger warning for some.

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Melinda Tankard Reist  is an author, speaker, media commentator, blogger and advocate for women and girls.

She is best known for her work addressing sexualisation, objectification, harms of pornography,  sexual exploitation, trafficking and violence against women.

 

 

Re-imagining a new world where violence and coercion at the heart of subordination of women are no more.

endofpatriarchyRobert Jensen is a professor in the School of Journalism at the University of Texas at Austin, where he teaches courses in media law, ethics and politics. I first came across Robert’s work when I read his powerful and diabolical Getting Off: Pornography and the End of Masculinity (South End Press 2007). When Abigail Bray and I decided to co-edit Big Porn Inc: Exposing the harms of the global pornography industry (Spinifex Press 2011) naturally we asked Robert to contribute. Fortunately, he said yes, contributing the potent chapter ‘Stories of a Rape Culture: Pornography as Propaganda’. Described by Michael Kimmel as a ‘thorn in the side of patriarchy’, Robert has since written and released The End of Patriarchy: Radical Feminist for Men (Spinifex Press 2017). The End of Patriarchy asks one key question: What do we need to do to create stable, decent human communities. He calls for an end to the violence and coercion at the heart of all systems of domination and subordination.

Extracts from The End of Patriarchy

Prostitution and Pornography: ‘Sex Work’ or Sexual Exploitation?

‘Sex Work’: Justice and Dignity

We seek to build a just society, and in this book I am focused especially on a sex/gender system that could guarantee the dignity of men and women. Because a just society that guarantees dignity for women is impossible in patriarchy— whether the conservative or liberal version of institutionalized male dominance, the hostile or benevolent version of sexism— we work not only to dismantle the structures of patriarchy but also to imagine what a society beyond patriarchy would look like. One way to clarify our thinking about any particular idea, project, or policy is to ask how it would contribute to human flourishing in a world beyond patriarchy. Hence, here is a simple question about the concept of sex work:

Is it possible to imagine any society achieving a meaningful level of justice if people from one sex/gender class could be routinely bought and sold for sexual services by people from another sex/gender class? If one class of people were defined as ‘available to be bought and sold for sexual services’, is there any way that class of people would not be assigned subordinate status to the dominant class that does the buying? Is justice possible when the most intimate spaces of the bodies of people in one group can be purchased by people in another group?

Same question, stated differently: If we lived in an egalitarian society with sex/gender justice, would the idea of buying and selling people for sexual services likely emerge at all? If we lived in a society that put the dignity of all people at the center of its mission, would anyone imagine ‘sex work’?

Another formulation: You are constructing a society from scratch, with the power not only to write laws (if you decide there should be formal laws) but also to write the stories people tell about themselves, each other, and the larger living world. Would you write stories about how one sex/gender class routinely buys and sells another sex/gender class for sexual pleasure?

Last question: You are speaking with a girl who is considering future vocations. You want her to live in a world with sex/gender justice. She asks you, “What do you think I should be when I grow up?” Do you include ‘prostitute’ on the list? If she includes that on her list, do you respond in the same way as to other possibilities? If the answer to these questions is no, perhaps it is because, as Kathleen Barry puts it bluntly,

“When the human being is reduced to a body, objectified to sexually service another, whether or not there is consent, violation of the human being has taken place…

This presentation of the issue makes it clear that I believe the institution of sex work is incompatible with a just society that fosters human dignity. When I have stated this in public talks and writings, I have been told that this political position is based on moral judgments about sexuality, and I agree. My sex/gender politics has moral underpinnings, just as do the sex/gender politics of those who defend other positions. At the core of my rejection of the idea of sex work are judgments about the appropriate role of sexual behavior in human societies, just as defenses of sex work are based on different judgments about that subject. All these ideas are based on notions of what it means to be human and to live a good life—in other words, moral judgments. No one in the discussion gets to claim they are not making such judgments, though people routinely assert that position. In a healthy conversation, people articulate and defend their moral judgments…

The reference to capitalism triggers another common claim, this one from defenders of sex work who acknowledge the harsh conditions under which women routinely work in prostitution. There are many jobs in capitalism—perhaps most jobs—in which people are alienated from self and others because they have lost control over their work and become a tool of capitalist production. So what is the difference between working a job on a factory assembly line and sex work?

I am anti-capitalist and believe that human freedom and capitalism—as that system really exists in the world, not the fantasy version in economics textbooks—are incompatible. I agree that work in capitalism is profoundly alienating. But is there really no difference between renting yourself to an employer who pays you to use your mind and body to produce products and services, and renting yourself to another person who pays you to penetrate your body to achieve sexual pleasure? Lori Watson argues that the claim that selling sex is work just like any other form of work is indefensible on the surface because “if we apply the regulations currently applied to other forms of work to the selling and buying of sex, the acts intrinsic to the ‘job’ can’t be permitted; they are simply inconsistent with regulations governing worker safety, sexual harassment laws, and civil rights…

‘Sex Workers’: Women’s Decisions

…respect for a person’s preference in self-naming does not require that we abandon an analysis of the larger industries or the patriarchal forces at their core. In other movements that focus on harmful industrial practices, such as the critique of sweatshop conditions in garment factories in the developing world, no one suggests that the critique is really an attack on the factories’ employees who decide to work there. Anti-sweatshop campaigns are not accused of denying the fact that workers have a capacity to make decisions, but rather are understood to be focused on the conditions created by those with more power—in that case, factory owners and managers, and the multinational corporations for which they typically are manufacturing apparel.

So, meaningful discussion of the decisions that individuals make requires attention to the conditions under which people select jobs, which means considering (1) not only the conditions at the moment the decision is made, but the conditions in their lives leading up to that moment, and (2) not just an account of the options available to them that are visible to an outside observer, but their subjective understanding of those options.

Let’s consider two aspects of the sexual-exploitation industries that are established by research: The women in these industries have higher levels of childhood sexual assault and lower socio-economic status and education levels compared with the general population.125 Do those realities affect women’s options? Childhood sexual assault often leads survivors to see their value in the world as the ability to produce pleasure for others. Reduced economic and education opportunities can make alternatives seem implausible. Observing these patterns does not mean every individual’s life can be explained in the same way, but the patterns reveal important aspects of the conditions under which people make decisions…

…Rae Story, who was first prostituted at age eighteen, testified that after an adolescence marked by bullying, homelessness, depression, and self-harm:

I was not in a position to make this choice freely—if we are to understand the nature of freedom to its fullest extent. And nor were most of the other women I met. I worked across the flimsy class divides in prostitution—working class brothels, middle class escort agencies—and all of the women I met carried with them the same bundles of neurosis, addiction and melancholy. Without exception. Many were desperate to scramble out of destitute circumstances, abusive husbands, redundancy, or the assumptions of ignobility that society presumes of the poor. Most had some relationship with addictive, impulsive or ostentatious, attention seeking behaviours. Oscillating between self-damage and crying out to be liked, respected and admired, as a remedy for whatever incompleteness they falsely believed of themselves. … One doesn’t consent, simply, to prostitution, it is rather an impoverished form of bargaining. However as time moves on, the worth of your chips further degenerate. Your self-esteem erodes, your understanding of yourself becomes confused, as the labour necessitates self-denial and psychological suppression. … I didn’t choose to leave prostitution, my body chose for me. In the end, it knew better.

Men’s Choices

The debate about prostitution and pornography typically focuses on women’s choices, but it’s crucial to shift the focus. While women’s decisions to participate in the sexual exploitation industries are complex, men’s choices are fairly simple. Men who buy and sell women’s bodies in prostitution and pornography often attempt to avoid uncomfortable questions about why they are buying sexual pleasure by claiming that these women are ‘freely choosing’ that occupation. Male pornography users in one study agreed that most of what they watched featured men dominating women, which was not seen as distasteful or deserving of critique but instead “was more likely to be minimized through humor or distancing, or rationalized through claims around individual choice on one hand and biological realities on the other.” Here’s how one male pornography user put it in an email message to me:

While reading your article there is one thing that I really wanted to point out to you. It’s something I’ve always wanted to scream at all the feminists out there who hate pornography. No one makes the girls do it. They choose to do it. And they get paid to do it. Some of them get paid quite well. In fact, the ones that don’t get paid that well are still making a lot of money for the little amount of time it takes to make a porno.

This sums up the standard way in which many men (and some women) derail any call for critical self-reflection about their use of pornography—three assertions, leading to a comfortable conclusion:

Assertion #1: The women in pornography choose it, and

Assertion #2: they get paid a lot, and

Assertion #3: those who don’t get paid a lot still have it easy because they are being paid for getting fucked, which is easy.

Conclusion: Therefore, I need not think about why I opt to attain sexual gratification by using the women in pornography.

For the sake of argument, let’s assume the assertions are accurate. Why does that eliminate the need for critical self-reflection on the part of pornography consumers? I believe that men are moral agents and we therefore are obligated to assess the consequences of our actions. We can start, selfishly, on questions about the effect of using pornography on men. When we routinely gain sexual pleasure through viewing women being dominated and degraded sexually (the theme of much, possibly the majority of, pornography), what are we saying about ourselves? When many women in pornography have testified about how they were hurt in the industry, why do we brush those stories aside?

That kind of critical self-reflection is difficult because it demands that we recognize how we were socialized to eroticize domination, which has implications for how we understand and experience ourselves and our sexual desire, along with the obvious implications for women. The cheap and seemingly easy way to avoid grappling with ourselves and our socialization is to complete the conclusion above with a grim unstated assumption: “I need not think about why I want to attain sexual gratification by using the women in pornography because that’s what women are for, to get fucked.” When men use women in pornography and prostitution— whether or not we say it out loud, whether or not we even think about the question—we are implicitly endorsing that idea: That’s what women are for, to get fucked.

When men decide not to participate in the sexual exploitation industries—either in selling or buying women’s sexuality—we are stating that we believe women are fully human, deserving of dignity, and do not exist to satisfy men’s sexual pleasure. When we make that choice, men are also stating that we believe we are fully human, too.

Men cannot evade these decisions. Neither can women, though it is easy to understand why many women seek to insulate themselves from these questions. For example, after I had summarized for a group of young women the feminist critique of pornography (which they had never heard of), one of the students (in her early 20s) suggested that older people (such as myself, then in my mid-50s) are out of step with young people, including young women. Yes, some pornography is nasty, she said, but she and her friends don’t get all worked up—it’s just porn.

I offered a hypothetical to test her assertion: Imagine that heterosexual women in your social network are asked out by two guys. The men are equivalent in all the ways that matter to you—sense of humor, intelligence, appearance—and the only clear difference is that one regularly masturbates to pornography and the other never looks at it. Who would you rather go out with? The student winces and acknowledges that she—and most, if not all, of her friends—would choose the non-porn user.

Why the disparity between the stated commitment to being porn-friendly and the actual preference in partners? Further conversation with those students, and many others, suggests that women know what pornography is (male dominance made sexually arousing) and how men use it (as a masturbation facilitator, which helps condition their sexual imaginations to that dominance), but feel a sense of resignation about contemporary pop culture. Do heterosexual women want partners whose sexual imagination has been shaped by making women’s subordination a sexual turn-on? “There’s no sense in asking them to stop using it,” one woman told me, “because they won’t.” Perhaps some women profess not to be bothered by pornography when they believe they have no options, and if they have never heard of the feminist critique of pornography they cannot consider how that creates options.

What is Sex for?

…What if our discussions about about sexual activity – our embodied connections to another person – were less about heat and more about light?  What if instead of desperately seeking hot sex, we searched for a way to produce light when we touch?  What if such touch were about finding a way to create light between people so that we could see ourselves and each other better?  If the goal is knowing ourselves and each other like that, then what we need is not really heat but light ton illuminate the path.  How do we touch and talk to each other to shine that light?

Though there is no sexual instruction manual to tell us how to generate that light, I do not hesitate to suggest that the sexual-exploitation industries leave us in the dark.

(For footnotes refer to The End of Patriarchy)

Jesus Teaching on Prayer

Over the last two years I have been thinking a lot about prayer.  Most of my journey of late has been one of deconstruction and asking questions.  Am I doing this because it is what I have been taught or am I doing this because it lines up with the teaching of Jesus.
When it comes to prayer Jesus says a lot about quietness and solitude and only instructs once on public prayer.  The Lords Prayer.
His emphasis was much more on teaching in stories, parables, and sayings.  Jesus himself seemed to prefer quiet prayer.  There are frequent references such as “In the morning, long before dawn, he got up and left the  house and went off to a lonely place to pray.” (Mark 1:35; also in Matthew 14:23 and Mark 1:12-13) Luke describes him as praying privately before almost all major events. There are the forty days alone in the desert,  and of course there is his final prayer alone in the Garden of Gethsemane (From The Naked Now: Learning to See as the Mystics See).

When Jesus taught on prayer is was instructive and direct:

He warns his followers about the very real dangers of public prayer or “standing up in the synagogues” (Matthew 6:5), as he puts it.   He instructs us to “ go to your private room, shut the door, and pray to your Father who is in that secret place.” (Matthew 6:6)

“In your prayers, do not babble on as the pagans do, thinking that by using many words they will make themselves be heard.  Do not be like them!” (Matthew 6:7)

It would seem that most organised religions today have ignored  these teachings as most prefer public services, public prayers and lots of words.  Especially the Pentecostals which is my faith base.  I wonder if in our busy driven lives we are actually repelled by silence and solitude?

The only verbal prayer that Jesus ever taught was the Our Father (Lord’s Prayer). That was because he was interrupted and asked by the disciples to teach them  how to pray.

Public prayer of itself is not a bad thing, it seems though that the emphasis from Jesus is on solitude, privacy and relationship with the father.  Our personal relationship with Jesus is more important than our social or public one.   Social prayer, or prayer that makes announcements to God,  Jesus says is unnecessary because “your Father knows what you need before you ask him.” (Matthew 6:9).  In fact Jesus warns against public prayer in Luke 18:9-14

“Two men went up to the Temple to pray, one a Pharisee, the other a tax man. The Pharisee posed and prayed like this: ‘Oh, God, I thank you that I am not like other people—robbers, crooks, adulterers, or, heaven forbid, like this tax man. I fast twice a week and tithe on all my income.’

13 “Meanwhile the tax man, slumped in the shadows, his face in his hands, not daring to look up, said, ‘God, give mercy. Forgive me, a sinner.’”

14 Jesus commented, “This tax man, not the other, went home made right with God. If you walk around with your nose in the air, you’re going to end up flat on your face, but if you’re content to be simply yourself, you will become more than yourself.”

Social prayer runs the risk of becoming an elevating of one’s social image and self-image.  Private prayer needs no public approval, just transparency and communication with God.

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Here are two prayers that you can say today in quietness and privacy.

Author: Thomas Merton
My Lord God,
I have no idea where I am going.
I do not see the road ahead of me.
I cannot know for certain where it will end.
nor do I really know myself,
and the fact that I think I am following your will
does not mean that I am actually doing so.
But I believe that the desire to please you
does in fact please you.
And I hope I have that desire in all that I am doing.
I hope that I will never do anything apart from that desire.
And I know that if I do this you will lead me by the right road,
though I may know nothing about it.
Therefore will I trust you always though
I may seem to be lost and in the shadow of death.
I will not fear, for you are ever with me,
and you will never leave me to face my perils alone.
peace

Fr. Richard Rohr’s prayer comes from Psalm 46:10 of the Hebrew Scriptures: “Be still and know that I am God.” Use this prayer to try and draw yourself and others into a contemplative frame of mind.

Be still and know that I am God.
Be still and know that I am.
Be still and know.
Be still.
Be.

INSTRUCTION

1) Find a quiet place, gently close your eyes and take a few deep breaths. Prepare to pray the Psalm in 5 consecutively diminishing sentences.

2) Either aloud or quietly to yourself, say the words, “Be still and know that I am God.”

3) After a couple deep breaths, pray, “Be still and know that I am.”

4) After a couple deep breaths, pray “Be still and know.”

5) After a couple deep breaths, pray, “Be still.”

6) After a couple deep breaths, pray, “Be.”

7) When ready, pray, “Amen.”

 

 

If the work here is meaningful to you, you can partner with me in a very real way through Patreon.com.

Patreon allows me to get support for the work that I do on this blog.    Patreon allows people to financially pledge to support artists, writers, musicians, and other creative people. Sunday Everyday has been on line since the first of February 2015.  Since that time I have been doing this in a volunteer capacity.  For the blog to continue I need your support.  You may want to give the amount you would spend on a coffee and muffin once a month or you may wish to pledge $50.00 a month or more.  Every bit helps.

Please help support my ministry and magnify my voice by pledging.

Thanks for considering.

Love Lisa

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‘Senisim Pasin’ Change Our Ways and Stop Violence Against Women

This is an invitation to see the short film Senisim Pasin (Change Our Ways)  which will be shown on the 22nd of June 2017 in Northcote Melbourne.  Details Below.  Senisim Pasin is a beautifully shot short film on violence against women and girls.  It takes a positive & innovative approach to the dark subject of gender-based violence & often leaves participants aspiring to be part of the movement.

Did you know that in Papua New Guinea women are being hung and burned alive or hacked to death because they are accused of being witches.

A “berserk” crowd used bows and arrows, knives and axes to hack to death seven people including two small children accused of sorcery, a trial in Papua New Guinea has heard (The South China Post).

Women are disfigured by their husbands with machetes over small arguments.  Gender mutilation continues as does child marriage.  Two thirds of all women in PNG suffer from violence and abuse.

“Though scant wide-scale studies have been undertaken, statistics show that more than half of women there have been raped. Reports have estimated that 60% of men had participated in gang rape at least once, while in certain Highland provinces the rate of violence against women was 100%” (The Guardian)

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Educating men is paramount to seeing an end to the epidemic of violence toward women and girls in PNG.

Senisim Pasin (“change our ways”) is a national campaign that has been specially designed to change thinking and cultural attitudes about how women are valued in Papua New Guinea. It does not belong to the Tribal Foundation or our partners but to all of Papua New Guinea and to anyone who wants to be part of the progress. Senisim Pasin is a community benefit for our beloved Papua New Guinea. It inspires us all to get involved, join forces, and Change our Ways.

A thrilling and powerful presentation. An emotional video that challenges me to work on some of my attitudes and behaviors. Its about time I make some choices for the better.”

Senisim Pasin is a beautifully shot short film on violence against women and girls.  It not only educates about the horrors our closest neighbours are facing but leaves us with hope that change is possible.

A three year campaign started at the end of 2015 to take the film to remote villages around PNG. The film is shown to all in the village and then a time is allocated to ask the men to pledge to not harm the women in their life. Already there has been signs of change: In the first month of the Campaign being launched in the Enga Province (approx. 432,000 people across 37 km2) there was a 92% reduction in gender based violence cases reported. T

In March of 2014, our PNG Tribal Foundation team spent 5 weeks with a film crew from Global Virtual Studio, a film company based out of Hawaii and Los Angeles, shooting footage in several locations in PNG.

The footage and stories are powerful and in a very unique way addresses the issue of gender-based violence and how the cultural mindset can change to begin to celebrate the value and beauty of women. Most recently Senisim Pasin has been adopted as part of Papua New Guinea’s National Strategy for Responsible and Sustainable Development.

Our focus on gender equality has now shifted to education on the new laws that we helped bring about as well as bringing about change in hearts and minds by employing the Papua New Guinean tradition of storytelling.

The campaign is centered around a powerful documentary film by the same name that resonates deeply with Papua New Guineans. The film has already begun to create a snowball effect and together with the campaign is destined to leave Papua New Guinea, and other Pacific Island Nations, forever changed.

 Senisim Pasin is a strategic Papua New Guinea Tribal Foundation initiative  in alliance with the National Strategy for Responsible Sustainable Development.

We invite you to join us for this exclusive screening to raise money and awareness for such a worthy campaign that helps change cultural thinking for the better.
On Thursday 22 June 2017

LOCATION

Palace Westgarth Cinemas
89 High Street, Northcote, Melbourne, Victoria 3070

Doors open at 7:15pm for a 7:30pm Start.

Tickets are available at Try Booking.com

See Film Trailer below:

Senisim Pasin – Trailer from Josiah Thiesen on Vimeo.

 

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