Maya

In Hinduism, Maya is the phenomenal world of separate objects and people, which creates for some the illusion that it is the only reality. Maya is the land that built not only a civilization but in which I began to gather objects and people to construct a new world, my new reality. Maya is the name given to my favourite poet, whose life ended today, and Maya will be the name of the child that one day I will have when the illusion that haunts me creates my new and then only reality.  


http://www.bbc.co.uk/programmes/p009mlht

Maya Angelou died today. I'm sorry. The world is always bound to lose its legends and its heavy weights.

I'm glad that you discover thesm earlier on and celebrate their lives daily, in the honor you pay them with the beautiful way you live your own life.

The world is, in this moment, not mourning her - but celebrating her. I hope you will too.

I love you. Thank you for being a refuge of beauty in my life.

"My definition of poverty is the one we owe to Seneca: It is not the man who has too little, but the man who craves more, who is poor."

I blest His name that gave and took,
That laid my goods now in the dust.
Yea, so it was, and so 'twas just.
It was His own, it was not mine …
The world no longer let me love,
My hope and treasure lies above.

Bradstreet

Hello my beautiful 30 Year old daughter!

I can still remember the joy I felt when I drove home from the hospital in Derby on the morning after you were born. You have brought joy into my life and many others ever since. You are a really wonderful person of whom I am really proud. Your mother would have been so proud of you too. You have made the very best of what life has to offer and done what you can to make the world a better place and in the end that is all that matters. Wealth, privilege and prestige isn't worth a penny in heaven.
Love you Simone,

Dad xxx

Sussex

Social justice and community development have always been two interests central to decisions made in my professional and personal life. The importance of fighting for equality and eradicating poverty were engrained into me from a young age. These values have stayed with me since. A family member introduced me to Guatemala in 2006 and this was when my ties and love for the country began to grow. I became involved with fundraising for a new school building for Study Guatemala, and seven years later I am a newly elected trustee.

While working in Guatemala for Habitat for Humanity Guatemala as Profile Coordinator I had the task of interviewing ‘beneficiaries’ as they were called to gather and produce ‘good news’ stories to promote to donors. Although an extremely fun position, the experience left me questioning how meaningful my work was. I had to tell one side of the story and there seemed little opportunity to reflect and learn from the not so positive stories. I became increasingly disheartened with the unfaltering number counting taking place within the organisation. Ambitious targets were set that led to corner cutting and the most in need of assistance being forgotten. I spent almost two years with Habitat, experiencing and beginning to understand the advantages and disadvantages of international NGOs. Declining an offer to join the UK-based Habitat for Humanity I decided to stay in Guatemala and take what would be an extremely challenging position at the Highland Women’s Association (AMA). Here I would experience a very different reality working for a grassroots organisation within the international development field.

AMA and their sister organisation ‘Highland Partners’ helped me to consider the concept of development and how ‘aid’ and NGO assistance do not always bring positive outcomes for the intended beneficiaries. They taught me the importance of understanding the theories behind different models of NGOs and to analyse the methodologies they use for development. AMA’s approach is to encourage communities to identify problems they wish to resolve within their communities and then assist in the facilitation of delivering solutions. Their methodology is recommended as a method of participation in the book ‘Whose Reality Counts?’ and in the online course I am currently studying ‘Community Change in Public Health’. I believe it is the right method.

It was during my time working with AMA that I became increasingly interested in the study of indigenous cultures. I took an online course about Aboriginal Worldviews to develop this curiosity. Although this focused on the Canadian Native Americans there were many parallels with the Mayan culture. Through attending and translating for Mayan academics in conferences at AMA, and reading books such as ‘Mayan Cosmovision’ and more recently ‘Whose Reality Counts’ I began to see how power relations, particularly colonial power relations can impact on our world views and those of others. I recently gave an informal talk in London about the link between philosophy and Mayan cosmovision and have continued writing on this subject. I would like to be able to analyse these power relations in an academic setting and start to deconstruct what I see as a colonial view of the Mayan population.

I had the opportunity to work with a group of Deloitte consultants who developed a ‘theory of change’ model for the organisation to put AMA’s programming and holistic method of working into a logical framework. This process highlighted my own lack of theoretical and model-based knowledge. I came to realise how important it is to understand these frameworks and the foundations of project management which further motivated me to return to study in an academic setting.

I continue to work closely with AMA and have been elected onto the Highland Partners Board of Trustees in the USA. If possible I would like to apply knowledge leant at Sussex to their work with Women’s Circles in Guatemala to improve levels of participation and overall project outcomes. I envision this to be my proposal for my work-based placement. I would hope to be able to identify and implement new effective methods of participation and community diagnosis processes, one of the least funded areas of their work. This would be a very positive way to leave a lasting contribution to the organisation.

Looking into the future I am committed to continuing my work as a Community Development Worker here in the UK. Having a theoretical framework, the knowledge, critical and analytical skills as well as the confidence to apply these skills would help me better serve the communities I hope to serve in the future.

The Participation, Power and Social Change Masters programme is a unique opportunity to consolidate my professional experience working in Guatemala while equipping me with the knowledge, skills and confidence to continue to serve local communities here in the UK. It will drive me further in my quest for social justice, and allow me to explore my curiosity to learn in new ways. The programme is the right fit for me and I am confident that I am the right fit for Sussex.

Read with humility, simplicity and faith and seek not at any time the fame of being learned.

Art that does not result in making the strong less willing to oppress the weak means very little.

Booker T Washington.

**  Happy Birthday beautiful Simone Riddle. Thank you for being my sister, friend and so much more. Together we have shared life's laughter and love, life's sorrow and pain, we have survived our fights and bickering, confided and trusted in one another and built an unmovable love that will last a lifetime. You are an incredible, kind and intelligent woman, which is why so many people care and love you. Feliz cumple de Guatemala, wish I could be celebrating with you in New York!  ** "Sister, open your heart, fling your hopes high, and set your dreams aloft. I am here to hold your hand." Maya Angelou.

Let yourself be drawn by the stronger pull of that which you truly love.

Rumi

Dearest,

I feel certain that I am going mad again. I feel we can't go through another of those terrible times. And I shan't recover this time. I begin to hear voices, and I can't concentrate. So I am doing what seems the best thing to do. You have given me the greatest possible happiness. You have been in every way all that anyone could be. I don't think two people could have been happier till this terrible disease came. I can't fight any longer. I know that I am spoiling your life, that without me you could work. And you will I know. You see I can't even write this properly. I can't read. What I want to say is I owe all the happiness of my life to you. You have been entirely patient with me and incredibly good. I want to say that — everybody knows it. If anybody could have saved me it would have been you. Everything has gone from me but the certainty of your goodness. I can't go on spoiling your life any longer.

I don't think two people could have been happier than we have been.

V.

Cosmovisión maya, cultura indígena y filosofía

Café filosófico

Cosmovisión maya, cultura indígena y filosofía

Esto es un sumario de los puntos de la presentación al café filosófico del domingo 4 de mayo acerca de la cultura indígena y su relación con la filosofía.

Quise dar una introducción de mi experiencia de trabajo en comunidades indígenas en Guatemala con mujeres mayas en la ‘asociación de mujeres del altiplano’ (AMA). La metodología de AMA está basada en la cosmovisión maya y la usa en un contexto académico, holístico y filosófico. Para AMA es imperativo entender su forma de ver el mundo y su cultura para ser capaz de trabajar en una forma respetuosa y con éxito.

Filosofía y las culturas indígenas.

La discusión empezó al analizar si se puede ver la cosmovisión como una forma de filosofía. Para ser capaz de compararlos, uno tiene que entender bien lo que es la filosofía y lo que es la cosmovisión.

¿Qué es cosmovisión? Cosmovisión

 Es una “concepción o visión del mundo y del universo”. Por ejemplo la cosmovisión maya significa como los mayas ven y entienden el mundo. Comparando esta definición con la definición de filosofía se nota que las dos son parecidas salvo la sistematización de tenerlo escrito en papel.

Fijémonos en que la cosmovisión de diferentes grupos de indígenas es distinta y diversa, así que no nos ayuda pensar que son iguales. Pero por otro lado uno, se puede ver muchas correlaciones y similaridades entre sí. Por ejemplo en la discusión de los miembros del café notamos que hemos visto otras versiones del ejemplo de la milpa y las águilas de dos cabezas en otras culturas, por ejemplo en argentina.

Según una definición de filosofía, filosofía es como uno ve el mundo en un contexto académico y sistemático, quiere decir en una forma escrita. El problema con esta visión de filosofía es que excluye la mayoría de las visiones del mundo que no son del occidente. El estudio de la filosofía viene de un contexto occidental y en relación del mundo de América Latina, esta forma de ver la filosofía, es con un punto de vista colonizado. En dicho contexto todo lo que viene del occidente- la escritura, lo académico es lo bueno y lo desarrollado. En comparación, la cultura de las indígenas es sub-desarrollada, sin valor y es una cultura primitiva. Pero negarle a una población el nombre ‘filosofía’ es negar la autenticidad y valor de su forma de pensar y representar el mundo en su propio contexto. No debemos juzgar la cosmovisión maya con ojos colonizados.

En el libro ‘Worldviews and Cultures: Philosophical Reflections from an Intercultural’ Dice que en el mundo de filosofía post-moderna no debe haber tanto juicio en los nombres ‘cosmovisión’ ‘mito’ ‘pensamiento’ ‘sabiduría’ o ‘filosofía’ – todas son expresiones culturales y ni una lleva más valor que otra. Así dice en el contexto de filosofía andana, que dice es una rehabilitación total de una integridad completa de humanidad y rehacer los balances de poder en el mundo colonizado. La gente indígena retoma su cultura y pensamiento.

El autor hace notar que cuando hablamos de retomar la cultura y filosofía indígena no significa que tenemos que regresar a un punto en su pasado donde la colonización empezó. La cultura y forma de vivir de los indígenas de Guatemala existe hoy en día. Es vibrante y ha evolucionado por los años, no es algo del pasado.

La importancia de estudiar su cultura, analizarla en contextos académicos y entenderlo bien adentro de su mismo ambiente ayuda en el proceso importante de la descolonización.

Aquí hay dos ejemplos que muestran muy bien las enseñanzas de los mayores y como ven el mundo.

La milpa

La milpa es el sistema de agricultura de sembrar el maíz, el frijol y el ayote (un tipo de calabaza) juntos. Este sistema funciona sin la necesidad de químicos, gracias a las buenas relaciones entre las plantas.

El frijol repone el nitrógeno en la tierra que el maíz ya se había llevado. La rama del maíz sirve como una plataforma que el frijol usa para subir para alcanzar el sol. La calabaza crece alrededor de la base de las ramas para mantener la humedad de la tierra evitando erosión de la tierra y evitando el crecimiento de malas hierbas.

El maíz, frijol y la calabaza llevan roles importantes en la relación de la milpa. Juntos forman un ambiente sostenible que provee todos los nutrientes esenciales que los seres humanos necesitan para vivir.

Como la milpa demuestra cada organización tiene sus esfuerzos tanto como sus debilidades. En AMA creen que la vida es un producto de una milpa productiva, lograda por un compromiso y visión de trabajar juntos para crear resultados beneficiosos mutuos.

El águila con dos cabezas

La historia del águila con dos cabezas es un diseño común en los textiles y trajes de las mujeres mayas. El águila tiene dos cabezas; una está mirando a la izquierda, al pasado, y la otra hacia delante, hacia el futuro. Tiene sus dos pies en el presente y él está tratando de balancearse entre los tres tiempos. Todos los tiempos están conectados. Este ejemplo muestra como los mayas ven el tiempo, el cual es una forma circular más que lineal como el occidental. Lo importante dicen los antepasados es que el pasado ya pasó y el futuro no ha llegado, solo tenemos el presente.

Para conocer más de lo que hace AMA y sus proyectos en las comunidades rurales de Guatemala visite su sitio web: www.amaguate.org

El Señor y licenciado Audelino Sac inspiro mucho de esta reflection con sus aprendizajes y abrio mis ojos y me hizo ver el mundo con diferentes ojos. Licenciado Daniel Matul tambien ha sido una gran inspiracion, Es un filosofo maya y escritor que hice dos libros acerca de la cosmovision maya. Se llaman cosmovision maya.

Nothing good gets away

New York
November 10, 1958

Dear Thom:

We had your letter this morning. I will answer it from my point of view and of course Elaine will from hers.

First—if you are in love—that’s a good thing—that’s about the best thing that can happen to anyone. Don’t let anyone make it small or light to you.

Second—There are several kinds of love. One is a selfish, mean, grasping, egotistical thing which uses love for self-importance. This is the ugly and crippling kind. The other is an outpouring of everything good in you—of kindness and consideration and respect—not only the social respect of manners but the greater respect which is recognition of another person as unique and valuable. The first kind can make you sick and small and weak but the second can release in you strength, and courage and goodness and even wisdom you didn’t know you had.

You say this is not puppy love. If you feel so deeply—of course it isn’t puppy love.

But I don’t think you were asking me what you feel. You know better than anyone. What you wanted me to help you with is what to do about it—and that I can tell you.

Glory in it for one thing and be very glad and grateful for it.

The object of love is the best and most beautiful. Try to live up to it.

If you love someone—there is no possible harm in saying so—only you must remember that some people are very shy and sometimes the saying must take that shyness into consideration.

Girls have a way of knowing or feeling what you feel, but they usually like to hear it also.

It sometimes happens that what you feel is not returned for one reason or another—but that does not make your feeling less valuable and good.

Lastly, I know your feeling because I have it and I’m glad you have it.

We will be glad to meet Susan. She will be very welcome. But Elaine will make all such arrangements because that is her province and she will be very glad to. She knows about love too and maybe she can give you more help than I can.

And don’t worry about losing. If it is right, it happens—The main thing is not to hurry. Nothing good gets away.

Love,

Fa

rejection letter

the first letter read from my first 30th Birthday present from dad and Jane

Research shows that spouses are more likely to share politics than personality traits, and that their views rarely change after marriage. This idea makes sense to Jacob. "Your politics are a reflection of your entire worldview," 

"In a world as dark as the one in which we live, as hard as our struggles may be, we still need to have that source of happiness, of companionship, to sustain us,"

Our politics are more than our voting patterns; as politicians often remind us, they reflect our deeper values, which affect how we relate to others and how we see ourselves. 

she's as sweet as tupelo honey, she's an angel of the first degree.

“We do not believe in ourselves until someone reveals that deep inside us something is valuable, worth listening to, worthy of our trust, sacred to our touch. Once we believe in ourselves we can risk curiosity, wonder, spontaneous delight or any experience that reveals the human spirit.” 

“For whatever we lose (like a you or a me),
It's always our self we find in the sea.” 

We measure our hearts.

“A toxic combination...of poor social policies and programmes, unfair economic arrangements, and bad politics...is responsible for the fact that a majority of people in the world do not enjoy the good health that is biologically possible.”

Commission on Social Determinants of Health1