Working with Crucibles of Change

One of the central topics that David Sibbet and I explore in The Grove workshop Designing and Leading Change is how to identify and work with crucible-type situations in organizational change processes. The Liminal Pathways Framework which we introduce in this three-day workshop indicates the crucible phase as the center of the transformative process—at the threshold or place of transition where one is no longer the old and not yet the new.

In metallurgy, crucibles are used to melt metals and combine elements under strong heat. Alchemists used crucibles in an attempt to turn base metals into gold, and they explored how their own magical interactions might cause a transformation to occur. So the crucible has become a metaphor for human containers (or processes) that can handle a great amount of tension – generative and challenging – for a shift or for something new to occur. The container needs to be strong, and at times also malleable and flexible, depending on […]

Hunting for Honey Ants

During one of my visits to the Central Desert to participate in the women’s ceremonies, several Aboriginal women went hunting for honey ants and took a friend of mine and me along. Before we left I knew very little about these ants except that they had a great cultural significance to the Aboriginal people. In the middle of the day we spent several hours out bush in the sweltering heat hunting and  digging for these ants and what we received in return was priceless. Aside from tasting the sweet nectar of these honey ants, I was able to witness the refined perceptive powers of Central Desert people, hear a story that sensitized me to the pain of Aboriginal women, appreciate the nourishing power of one of their bush foods, and see how Aboriginal symbols as found in many of their paintings reflect what we can observe in nature. Shortly after this particular trip to the desert I made the painting above to capture the story of our experience that day.

As we took off for the hunt, the burning sun penetrated our bodies and the red sand drenched in sunlight radiated heat […]

Dreamtime or Time for Dreaming – One

I made the painting, Incubation: Lizard Dreaming, two months after I arrived in Australia. Making this painting was my first exploration of aboriginal symbolism and mythology and during the process the painting became a reflection of the rather ambiguous state I have been in. I want to share with you a few insights I gained into aboriginal art, symbolism and Dreamtime, as well as about this painting and myself. I share these small discoveries with sincerity as well as with a sense of humility because I am an eager and earnest learner, and because I otherwise would not muster the courage to reveal to you the cultural and artistic naïveté with which I approached the composition of this painting. Little did I know that in the end the painting turned out to be a depiction of an American lizard incubating the vision of a German woman amidst the shifting sands of the Australian desert.

 

Lizards

I was drawn to include a lizard in a painting for a couple of reasons. I had been intrigued by the many tiny lizards in our backyard and that there are over 520 species of lizards in Australia. […]

Parliament of World Religions – One

In November 2009 I attended the Parliament of World Religions in Melbourne. The program offered hundreds of sessions for roughly 7,000 conference participants. Each day provided numerous sessions focused on indigenous and aboriginal culture. For me, attending these sessions became a fast-track introduction to the cultural practices and issues facing Australian aborigines from their perspective.

One session was led by several Ngarinyin elders of the North-West Kimberly region and was entitled Maama—The Untouchables Ones: From Cave to Canvas. The session introduced us to a Ngarinyin art project currently underway which involved participants in one of the Ngarinyin people’s essential ceremonies. This ceremony inadvertently surfaced one of many dilemmas that can mark attempts to share practices across industrialized and earth-based cultures.

Maama refers to images in ancient cave paintings of their God Wanjina who created the immutable law of the land that governs many aspects of their traditional lives.

Until recently the cave art was ‘untouchable’ and only shown to members of the Ngarinyin communities, and sometimes not even to them. A Caucasian woman who has worked with these aborigines for some years opened the session. As a creative director, she supports the Ngarinyin’s effort to […]