Manifesting the Dream: On Religious Orgs, Pagan Abbeys and our Order in particular

Pentagram - Church of Santa María d'Azougue,Betanzos, A Coruña, Galicia, Gallaecia

In previous posts, we have already covered: how to join or create pagan communities; and historic and modern cloistered communities. Next up in our Abbey series; more of the benefits of establishing modern religious organizations and how we envision our Order creating those spaces.

Advantages of our non-denominational (and not just different varieties of Wicca) pagan organization, and religious institutions in general, are many.

Incorporation and Societies

A legally religious corporation or society in Canada has the ability to:

- Own property. i.e. creating and maintaining safe space. Not just renting. Including ministry work such as permanent churches, inner city safe spaces, etc.

- Ordain, a perform legal ceremonies, such as marriage. Currently, the only forms of Paganism that have organized to this degree in Canada are Wiccan. I'm not Wiccan, and like Spiritual Humanism and other forms of Humanism, the evaluation of one's channelling of the divine should NOT be a requirement for clergy. We can all do that. Or not, depending on your personal belief system and your skill level. Heh. All I need to know is, say, can you MC a good wedding or funeral, or counsel well, and does your community support you? That is mostly enough to satisfy the need.

- Support Native Elders and other professional religious who are having difficulty obtaining legal status or are being otherwise hassled by institutions. It's friggin' hard even to do smudges working with prisoners and guards or in hospitals or schools sometimes, for example. Legal docs can help solve some of those problems by lending legitimacy to fellow professional religious that request it.

- Projects get easier to do, like co-ops, or microloan programs, publishing houses, or abbeys. Also encourages full time clergy, such as nuns, monks, and other priests.

Our problem in paganism in particular has always been organization and communication, and everyone has to re-invent the wheel in every new location. A seriously inefficient, as well as illogical, situation. A national supporting body, providing information and other resources, would save oodles of time, money, and effort. There is also the problem of where those who have different influences from many traditions, like Christian witches or Jewitches or eclectics, go to worship and get together, to organize, and to be validated and do work in the world. Pagan Humanism is ideally suited to provide that space. Paganism have always been tolerant of other traditions, as well as pantheist, and can provide an emotionally and spiritually satisfying experience for those who might otherwise not feel welcome in most other communities, without insisting on following any set of traditions or deities, or even, and this is the kicker, any deity at all. It's always better to be MORE inclusive than less, wouldn't you say?

Structure

Our choice, being who we are, is:

- Collective environment, with overseeing bodies to ordinate, provide continuity and support, and solve disputes. Like the entire Green Party of Canada, it's not actually difficult to achieve, especially with modern tech. Groups or individuals can propose projects, expenditures, visions, etc. The entire body can vote on providing funds, support, or other resources. Projects are all volunteer, no assignments. That way everyone brings their entire energy, and they can leave a project or the organization when they wish. A gestalt entity.

- Board of Directors - Emergency and day to day decision making, with ratifications by members where required. And to point directly at someone for holding the bag on certain issues, as it were... Also, required for a non-for-profit corporation in Canada, it turns out...

- Council of Elders - As a body of second thought, for those decisions that need some further consideration, if the Board may have got it wrong, if there is a dispute that the Board can't solve, and for moral and ethical drive.

- Up to three Leaders, largely as Spokepersons. Because you need someone the press can talk to... Movements have a tendency to fizzle out when the Leader(s) leaves or dies, unless they are deified, which is rare. Although it is actually easier to encourage members to join with a created Cult of Personality, and group loyalty is higher, it is far more vulnerable to corruption and ultimately more fragile if the Leader dies, leaves, or is discredited. Though harder to get going and generate group identity, I have no intention of having everything we've all worked for dissipate because we lose the face on the stamp. However, it can be handy to have a face as a known symbol and to rally around, so spokesperson Leaders are still a darn good idea. Used correctly, of course...

Funding

Donations vs. grants vs. fundraising vs. products and services:

Donations are always lovely, but never to be relied upon. We can't ever count on donations or grants. They are the gravy, not the meal. WAYYY too many pagan groups, for example, have hoped that the community will simply 'help them out'. It doesn't happen. The old abbeys used to support themselves by being as self-sufficient as possible, taking students, making products of use to the community, like medicine. It has to be funded with the same eco-capitalism in mind. The ends definitely does not justify the means in this case. Or most cases, really. 

In a University, there are oodles of disciplines working side by side, and each is finding fulfilment and increasing their own knowledge, but they are all working together. Modern abbeys must, as all abbeys have in the past, support themselves. We can produce items that are in keeping with the spiritual pursuits of our members, such as sacred crafts, but we can also consider services such as a publishing company, group home, health food co-op, holistic healing and retreat business, money lending co-op, pagan and women's insurance org., and an arts group. When we can, of course. Methods to support ourselves and our families in Right Lifestyle: with safety, purity, determination, and honour, should be a huge draw. (Hel, I was fired twice in one year for my religious beliefs alone; rather than my safety and ethics code, which were also too high, apparently. Darn integrity...) I also want more pagans or alternative lifestyle folk to be able to count on financial assistance for insurance, mortgages, etc. (without some idiot passing judgement), financial instructions like co-ops, microloan programs, and eventual credit union and insurance mutuals. It only took the women's mircroloan program in India ten years to go from a few hundred dollars to ten million. This isn't India, of course, but that kind of growth is still possible here. Don't let anybody tell you it's gotten better for women in the financial world, either. I've run and started my own businesses, and had a life insurance licence. It has been hell trying to get anyone to deal with me fairly. (And I'm smarter and more attractive than the average bear. Heh.) Apprenticeships will also help attract and train people, if we already got Masters teaching certain skills... We are open to the ideas, passions, and expertise of our members.

Currently, we generate income and promote with:

1) Retail and wholesale herbal and stillroom product business - online and itinerant.
2) Training and apprenticeship
3) Lectures and speaking engagements
4) Food and whole foods co-ops

With capital, those can easily expand into:

1) Microloan programs
2) Physical retail locations
3) Training centres
4) Hospitality ventures
5) Healing and retreats
6) Cloistered communities

The Order is a facilitator for projects and expressions of spirituality. We can back members and non-members, providing space, funding, networking, or guidance.

Membership Criteria

Different levels of involvement will be available for different levels of commitment.

- Cloistered community: nuns, monks, hermits, etc.

- Professional in-the-world members: priestess and priests, Celebrants

- Lay members: beguines, outreach workers
- Volunteers

Different levels of privileges, e.g. voting, and differing resource support for different levels. For the most casual, they must only agree to accept and facilitate everyone's else's path, or be in agreement with our principles and goals, etc. Again, alot like the Greens. Heh. I'm not re-inventing the wheel or anything. I'm lazy. More like a combination of a full church, like Unitarians, plus the broadened focus of a Pagan United Way. For the most devoted, such as nuns, we will offer even more than other Orders of dedicants: room and board for as long as they stay with us, training, sponsorship in formal education and other bonuses for them and their families, and if they chose to leave us, a repayment of their sweat equity and any investment monies with interest, depending on how long they were with us. That way, no one feels they are taking too much of a personal risk, even when dedicating their lives to spiritual pursuits.

- No one can be ousted, except by conviction of criminal act that is in the moral realm. (Parking tickets don't count.) But no one has to work with you either, and if everyone wants to have you transferred 'cause you're acting like a dictator or miss the point of the project or any number of serious personality conflicts, that's final. You can decide where else you want to go or to be solitary, and still supported at your level of commitment. Thus, hermitage can be encouraged, and power plays or groups cliques discorporated.

- One of our goals will be to ordain locals, regardless of their affiliation. Humanist priests are usually called Celebrants. One of the primary questions an applicant for ordination have to prove to us is that you can professionally MC ceremonies. Local signatures and maybe a video would easily show that. Nobody can certify you as a Divine conduit, really. I CAN tell if you can give a satisfying performance for a wedding, though... 

Pagan Humanism solves the issue of the different pagan paths very nicely. This is really a boon for those who are having difficulty finding their place in major religions or philosophies, like Christian witches or atheists, or being recognized by government as legitimate.

Abbey of the Green Flame

Imagine: an actual place where one can dedicate one's life to voluntary simplicity, learning and using one's knowledge for humankind's benefit, providing a retreat to those who are ill and helping those who are ill to achieve full health, practising one's art, all without worrying about how to make one's daily bread... Interest has already been expressed for this kind of co-ordination and professionalism several years ago. I would join one if I could find it. If you can't find it, make it, is my motto... 

My abbey will be a modern one, designed to meet the needs of modern nuns and monks, not a re-creation. Collective structure, wholistic design, green tech... The entire abbey will be pagan humanist, with many diverse beliefs and practices able to be accommodated. Rather like the inclusiveness of Unitarians, but more active and In the World, if you will. Different Paths, like Facilities, will allow everyone to study, perfect, and perform the lifestyle of their Calling. The Path of the Spoon, for example, teaches cookery and food as an act of worship, providing Masters and a place to practice in that space, without requiring dedication to Deity. My own speciality is the stillroom, and I train in the traditional manner...

However, I personally need a Celtic reClaimist subset for those of us of that persuasion, so my own sect will be a female Brigantine order in the style of the original kelles, with a focus on the Flame of Kildare as Her manifestation. Music, bardic arts, poetry, healing, the warrior arts and scholarship will be the main focii.  A full religion, not just a congregation and some ceremonies. A Circle, but much bigger. I'm focusing on women because they usually get the circle concept faster, but men and other genders are free to join, of course.

One of the projects I'm embarking on if I move to Newfoundland is a co-ordination with local universities to complete a scholarly work that translates their research of the local folk trads into a practical Celtic magic manual. In Canada, European pagan heritage and beliefs have up until now only be recently recognized as a rich tradition of 'folklore', but it now has whole University departments dedicated to it. Like their music, some of it remains uncorrupted from the 16th century. My partner comes from the Codroy Valley, which is nearly all Scottish, many of whom came from Cape Breton. They still speak with a Scottish accent. There are also those of French decent, English that is linguistically nearly identical to Shakespeare's, and Irish. All remain relatively uncorrupted, as they left before the Removals, or Potato Famine, or Corn Laws decimated their relative folk cultures. Currently, there are in flux of scholars from the UK and other European countries who come to study the more primitive, more culturally complete music, tales, dance, and other folk traditions in Canada. For the Celtic nations, many of these traditions are accumulated in the halls of academia, but not yet reClaimed by Celtic trad witches of the world. A lifetime's worth of work, and many books, await the dedicated cult leader, I mean, spiritual guide. Heh, heh.


Each of our Founders and Affiliates has their own vision for doing sacred work in the modern world, with more inclusion of diverse spiritualities and encouragement of fulfilling lifestyles. One of our affiliates, The Copper Horse Abbey, for example, focuses on wholistic wellness for animals; horse medicine and natural training in particular. Pagan Humanism is a rich, accommodating environment and we very much welcome other viewpoints, input, energy, and spirit. Make suggestions or join us as a member, volunteer or group affiliate! We are here to support you!

Traditional Apprenticeships: Training in the modern Pagan Abbey

Kylemore Abbey in Ireland

My recent activities[i] have unexpectedly netted alot of inquiries from those wishing to study under me. Explaining different levels of involvement so frequently has helped refine the details better in my own mind, which is the major reward for the teacher, isn't it? In this case, we are specifically referring to the training in healing and other technology, often associated with women, primarily from the European Aboriginal traditions[ii], that is taught at our pagan Abbeys[iii]. However, traditional apprenticeships have many common elements, including the relationship between teacher and student, which we will also explore.

Lessons or sessions and apprenticeships are two different streams. For the first, they are in-depth teaching opportunities to learn the intricacies of stillroom work for a more hobby use, perhaps as an introduction, or for personal healing. I do them usually for groups, with a full lecture and demo[iv], and in my home on an individual basis. They require alot of prep and materials on my part, so I often have to charge for them. Depending on materials and tech, as well as what kind of detailed help the student requires, fees can range from $25-100/hour: the higher level being full health consultations. 'Course, I also trade for doing dishes, for example, since my dishwasher broke down... This is also traditional, since most people don’t have chickens to trade anymore...

Apprenticeship on the other hand is for those who believe this might be their Calling. It involves a far more intense and thorough program, with the expectation that apprentices repay their teaching in sweat equity rather than cash, and often continuing on to practice professionally. It is longer, too, and harder, usually involving an eventual restructuring of one's life to take on this goal.[v]

I take applicants for both methods, and people can switch streams whenever they like, if they are able to. I don't take on apprentices who are healing themselves of a severe condition, for example. There is far too much going on in someone's life when they are healing to add the intensity of a full time apprenticeship, too. They stay Students until they are more fully recovered.

With both methods, the dropout rate is still pretty high. Similar to the attrition rate for mental health programs, if applicants give up, it's almost always in the first six weeks. Most people are not prepared for the revelations that occur when immersed into traditional healing, and what that means for themselves, their lives, their families, and how they fit in the world, or the world fits around them. It's a profound shift, and many people are simply not equipped to deal with it at that time. It's my job to help them with that, of course, but it's still too big a leap for many. 

It is especially intense for those who seek the apprenticeship stream. 

I take on very few apprentices. Since I also require the spiritual component, potential apprentices are accepted in similar ways to novitiates in other paths.[vi] Sometimes, they simply need to apply, and I am satisfied that they are ready to dedicate themselves and meet the challenge. Occationally, I allow them to commit to the apprenticeship stream only after a trial period, especially if they seem adamant on the surface but some underlying issues are holding them back or making progress difficult. In certain cases, an Initiation or personal trial is required, for those who require a more visceral acknowledgement of the contract and to prove they won't fail out when the hard work begins.

No matter how they arrive to the path, however, all apprentices are chosen for their dedication not just to healing others, but to their own personal growth, character, and empowerment. No one can heal anyone else, of course. Only patients heal themselves, no matter what you cut out of them or dose them with. Someone who feels they are done with suffering will die no matter how successful the treatment is, and others will rise from their deathbeds with remarkable courage if they have the will.[vii] The healing arts are to facilitate that recovery as much as possible. So I dislike the term Healer, since healing is entirely done by the patient (except laying on of hands, which I have yet to have proven to me), but since I can't really come up with a better term, it will have to suffice. 

Because of this, however, one of the best methods to increase chances in patient outcome, in traditional or conventional healing, is having a fully actualized Healer. This is self-evident, but not included at all in conventional training, though very much a part of traditional healing in many parts of the world.[viii] [ix] Someone who has actively worked to eradicate their flaws, like racial or sexist prejudices, is a better patient advocate, for example, and can hear the vulnerable in a more meaningful way.[x]  A healer who has cultivated humility will be more available to assist in vital procedures or discussions that other professionals might find beneath their dignity. A healer who practices Detached Compassion[xi] will be strong and kind to those who invoke great pity in others, and the “Wounded Healer” such as a shaman can devote far more energy and time to palliative care than those who are struggling with their own mortality. Modern conventional healers are trained largely as technicians, under the Body is a Machine model, which is totally different from nearly all forms of traditional healing, and while they have achieved certain miracles, it is a very new form of medicine. Like any youth, it seeks to make it own way without listening to its Elders, and only with maturity can we hope to integrate successful traditional wisdom with current practices.

Let's pick just one example to illustrate. PTSD[xii], often induced in the Western world by childhood or adult sexual or physical abuse, is a far more common condition than it should be. In those drawn to paganism, which is my worldview, there is a much higher incidence of seekers who have been wounded in this way – closer to 85%. As many grew up in other traditions, this often represents a failure of their previous systems to satisfactorily contextualize their experiences. So it is with distressing frequency that I encounter this deeply rooted issue in my students and apprentices. For those who have not yet dealt with this in their lives, it can be a terrible blind spot that can influence how they treat others coming to them for help. Unable to deal with the darkness in themselves, they often miss the same symptoms in others, or the reason for them. As their Mistress, it is part of my duty to guide them come to terms with their pain in whatever manner they best respond to: from medicine and therapy to intense spiritual journeys.

So, when I take on apprentices, I train them as traditional professional pagan healing nonnes. (I currently don't train men as apprentices, for various reasons.[xiii]) This means not only studying for months or years to learn the traditional tech, but they also dedicate themselves to spiritual self-improvement. They examine their own lives for fatal flaws and empower themselves. Because of this, there is far less to cloud their judgements in their examinations of others, and they are more able to give of themselves with sincerity and reverence, and not simply as a drain on their resources. To that end, we emphasize knowledge, honour, duty, integrity, courage, discipline, deep personal self-examination in all the dark places, and ultimately, vows, if the dedicant choses to make this her life's work.

For method and technique, we have to adapt to the modern era we live in, but there is a plethora of material to build upon from the past [xiv] [xv] [xvi], as well as some current best practices. We use whatever resources are necessary, including other acknowledged professionals and accredited institutions. For example, our nuns learn how to 'read' a client, such as body clues, intuiting and micro-expressions[xvii], to better understand a client's actual issues, especially those they might not be willing to divulge, and investigate many other possibilities that most healers never know to look for. They also learn how to make the remedies themselves, like salves, decoctions, alcohols, poultices, candies, and healing foods, as well as put forward recommendations and train clients in their use. Some finish university degrees in our specialities, such as counselling and folklore. We also teach how to work within the laws and health requirements of each country, partner up with other members of the healing team, and not step on the toes of conventional med, the pharmaceutical industry, and food and drug administrations, which have a tendency to bite.

However, one of the most important reasons for me for the rigorous selection process and the choice of taking only a few apprentices is the personal trial they represent. By agreeing to be someone's Mistress, or mentor, or sifu, or yogini[xviii], you commit to a lifelong relationship. You must not only train them in your particular art, but also move them along in their spiritual and personal journey. As you help them discover themselves, you volunteer to be their Dark Mirror, which requires a great deal of trust and honesty on both sides. As the training continues, it becomes impossible not to have a close and ultimately vulnerable relationship. I still sit down with my first Mistress, who is now nearly 70, and we discuss everything from our sex lives to our fears, our dreams, and our successes. We give each other insights in as open and often blunt way as we can, because no one else knows us better, and almost no one is prepared to be as honest and genuinely helpful. To this day, it still helps both of us in our lives and continually assists us to become more developed and whole persons.

Fantasy novels are full of students who have betrayed their masters' trust and try to destroy them. However, the reality is not far from that myth. In this kind of intimate relationship, as such tend to become, the wrong selection of student can be a devastating blow. Whether it's your business secrets or proprietary formulations, or your personal life lessons that you have imparted as examples for training, an apprentice that proves him or herself unworthy of carrying such secrets can make a huge mess of your life or career. Like most close relationships, really... I have some experience in this kind of heartbreak, and it guides my reluctance, my selection and my occasional trials or character proofs for applicants. Sadly…

Student or apprentice, I take my role as a sacred trust, and do my very best to give that person what I feel they most need: whether it be simple healing knowledge, physical health, spiritual self-examination, business and social training, or character building and empowerment. Even if the healing must be done when they aren't aware of it, which is much harder… It can take a great personal toll, but the rewards of watching other people’s lives unfold beautifully are worth it, and can bring so much joy. I am always honoured to be asked to serve my clients and students, and with hard work, personal sacrifice and dedication, to train others go out into the world committed to serve, heal, and fight for justice.

---

[i] http://religion.blogs.cnn.com/2013/10/30/for-some-wiccans-halloween-is-a-real-witch/

[ii] http://gifts-of-nature.blogspot.com/2013/03/witch-heritage-101-european-aborignals.html

[iii] http://gifts-of-nature.blogspot.ca/2013/07/pagan-abbeys-practical-heritage-for.html

[iv] https://www.facebook.com/GiftsofNature

[v] http://gifts-of-nature.blogspot.ca/2011/01/my-transformation-guest-blog-from-my.html

[vi] http://en.wikipedia.org/wiki/Novitiate

[vii] http://www.cnn.com/2011/12/05/health/positive-thinking-deepak-chopra/

[viii] http://en.wikipedia.org/wiki/Shamanism

[ix] http://www.tibetanlanguage.org/bookstore/Tibetan_Medicine.html

[x] http://gifts-of-nature.blogspot.ca/2013/10/starved-for-content.html

[xi] http://wisdomquarterly.blogspot.ca/2012/11/detachment-and-compassion-in-buddhism.html

[xii] http://en.wikipedia.org/wiki/Posttraumatic_stress_disorder

[xiii] http://bestpractices.diversityinc.com/platform/1934/docs/mentoring12.pdf

[xiv] http://www.amazon.com/Hildegard-von-Bingens-Physica-Translation/dp/0892816619

[xv] http://en.wikipedia.org/wiki/Cold_cream

[xvi]  "More than anything else, however, Brigid is renowned for her hospitality. The poor and the infirm come in their multitudes. She makes provision for the sick, tending to them with her knowledge of contemporary medicine. Kildare becomes a place of holy pilgrimage for all, from the prominent and powerful to the lowly and forgotten."

 http://www.allsaintsbrookline.org/celtic_saints/brigid.html

[xvii] http://www.paulekman.com/micro-expressions/

[xviii] http://en.wikipedia.org/wiki/Guru-shishya_tradition

Starved for content...

In case anyone was wondering what I've been up to, (what's she DOING?!), I am currently finishing up my Counselling Women and undergrad degree. It's been a long time coming. Like many women, I wasn't able to finish or further my studies when I was younger, so I'm finally rectifying that sad situation later in life. I never stopped my research, and I have some fabulous developments that I will be publishing later, and was in fact able to teach much of it in less academic settings. But that only goes so far, and to take my work to the next level, it's necessary to have the paperwork and degrees to back it up.

So, much of my current writing and research has gone into essays and such. For your edification, this is one of the short pieces I presented to my Issues in Women's Health prof. Mostly, the mechanics were not to her liking, rather than the content. I hope I have corrected enough of those mistakes for her to see my true brilliance shine through... Heh.

Statement 1:

Based on and using examples from your required readings, critically discuss notions of autonomy as they relate to women’s health care. Include some discussion of the conflicts that arise from ideal and actual conditions defining patient autonomy.

Patient autonomy has not always been of primary concern in conventional health care, but is now seen to play a vital role in outcomes and quality of care. Sherwin (1998) gives a comprehensive four point definition used to determine ideal autonomy in health care. The patient 1) must be sufficiently competent, 2) makes a reasonable choice from available options, 3) has adequate information and understanding of the choices, and 4) is free of coercion (p. 26).[1] However, these definitions are problematic in practice when examined in the context of classist or sexist institutional constructs.

For the first condition, competency is often defined by the dominant power group. Language and cultural barriers for example are often considered reason enough to question a patient’s competency or understanding when considering their care.  Rationality in particular is considered the usual yardstick of competency, especially, as Genevieve Lloyd (1984) shows, that that the agent demonstrate objectivity and emotional distance. However, since those traits are “constructed in opposition [to those] stereotypically assigned to women..[they] are often seen as simply incapable of rationality” (as cited by Sherman, p. 26)  Competency, therefore, is often already defined as outside a woman’s capabilities, and autonomy becomes an impossibility.

The ideal for condition two, or reasonable selection of offered choices, appears straightforward enough. However, “the set of available options is constructed in ways that may already seriously limit the patient’s autonomy by prematurely excluding option the patient might have preferred.” (Sherwin, p.26) From dominant viewpoints to researchers to funding to primary care providers, pre-selection reducing women’s preferences occur at every significant point in the shaping process of offering health care options.

The third condition of patient autonomy, that of adequate information to understand the choices, ties in with the choices available.  In “the information that has been deemed worthy of study…and, significantly, what questions are neglected; systemic bias unquestionably influences these polices.” (Sherman, p. 27). Patients most often do not have the expertise to question providers to gain the information they need, and providers often do not have the perspective as a member of that group or experience treating those members, and in many cases, the time available, to be able to volunteer the information relevant to the patient’s situation.

The fourth condition, in such a dominant patriarchal culture, is the most obviously problematic. Oppression permeates almost every aspect of a woman’s choice and agency. No matter how liberated a woman has worked to become, “[i]t’s hard to fight an enemy who has outposts in your head.” (Sally Kempton, Esquire, 1970)  Every choice, therefore, can be subconsciously influenced by the culture around her, and those decisions reinforced. Standards of beauty, self-worth related to fertility, and negative views of aging for example can all influence treatment choices, including the desirability and presentations of those treatments and the risks involved.

For women especially, the challenges of navigating and expressing autonomy in a system where they are overtly and subtly coerced, with stereotyped beliefs that reinforce their lack of competency, and with choices designed by those who do not consider women’s preferences, makes accessing health care a frustrating and often dangerous journey.

Statement 2:

Based on and using examples from your required readings, critically discuss how gender expectations affect both paid and unpaid providers of health care. Include some analysis of ways in which the needs of women health care providers can be met.

Gender expectations are a vital and primary consideration in the delivery and quality of care of patients, and the working conditions of health care delivery. How could it not be? “Approximately 80% of paid health care workers in Canada are women… Women make up the overwhelming majority of hospital workers…Women are also the overwhelming majority of health care workers employed in nursing homes, residential facilities or private homes”, according to Armstrong et al. (2009b)[2] As for  unpaid workers providing health care, usually to older relatives, Letvak, S. (March 2001) reminds us that “72% of caregivers are women."[3].

Not only do these disproportionate demands on time create stress for the women caregivers, for those who have made a career out of it, the inherent sexism of their expected roles can create further difficulties. As Letvak suggests from G J Clifford, “the predominance of women in such professions as social work and nursing has led to their identification with that other domain of female exclusivity, the housewife.”[4]  Letvak also quotes from P E B Valentine, that nursing in particular, “being identified with a docile female role…has led to a ghettoization of the career field. Ghettoization segregates people by race, ethnicity, lifestyle, or socioeconomic status and reinforces negative stereotypes“[5] which has made it progress against the gender expectations of the so-called nurturing professions nearly impossible, even today.

Mothers who are paid or unpaid caregivers are in the worst straits. As Letvak reports from Faludi, “70% of women with young children also participate in the labor force. Women still shoulder 70% of all household duties”[6]  Women’s unpaid care hours re excluded from paid labour and other duties, however, as “Sixty percent of women caregivers work 35 or more hours per week outside of the home in addition to caring for an older adult family member”[7] as Letvak enumerates from Jenkins.  Why are women disproportionately burdened with the health care needs of patients in our culture, yet also expected to perform all their other duties as well? It is considered acceptable in a sexist social context, because “[t]he very image of nursing maintains the stereotype of nurturing, self-sacrificing females who will always meet the needs of others.”

Clearly, this is detrimental to women, and the families and patients they care for, and comprises the health of all concerned.  But what is to be done?  As Lessard et al. suggests, by fully engaging the women involved in paid and unpaid care in the policy process[8] as part of the solution, some remedies automatically present themselves.  Recognizing and valuing women’s caregiving services could reduce frustration and result in more appropriate services and programs, including possible subsidies or other support for unpaid caregivers.[9]  Letvak suggests other support suggestions for paid caregivers, such as flexible working hours, job sharing, part-time work with benefits, and other innovations on hours worked, including more flexible time off for those with kids in school or whose families become ill.[10]

As the fashion for neocon privatization of public services shows no signs of slowing down in health care, it appears that women will be forced to take on even more of the burden than they have in the past. The time for improvement is now, increasing the quality level of care, staff, and saving the system money. Without considered improvements in the conventional health delivery system, patient care and professional nursing and its quality will continue to decrease, homecare will necessarily increase, the burden shifting more to families and their women, reducing the health of all concerned, and therefore, our collective health.  With a rapidly ageing population, it is of vital importance.

---

[1] Sherwin, S. (!998). A relational approach to autonomy in health care. In S. Sherwin (Coord.), The politics of women’s health, Exploring agency and autonomy (pp.19-47) Philadelphia: Temple University Press.

[2] Armstrong et al (2009b). Hidden health care work and women. Canadian Women’s Health Network

[3] Letvak, S. (March 2001). Nurses as working women. AORN Journal, 73(3), 675–682.

[4] G J Clifford, "Women's liberation and women's professions reconsidering the past, present and future," in Women and Higher Education in American History: Essays from the Mount Holyoke College Sesquicentennial Symposia, ed J Faragher, F Howe (New York: W W Norton and Co, 1988) 165-182.

[5] P E B Valentine, "Nursing: A ghettoized profession relegated to women's sphere," International Journal of Nursing Studies 33 no 1 (1996) 98-106.

[6] Faludi, Backlash: The Undeclared War Against American Women.

[7] C L Jenkins, "Women, work and caregiving: How do these roles affect women's wellbeing?" Journal of Women and Aging 9 no 3 (1997) 27-45.

[8] Lessard, D., Barylak, L., Cote, D., Martin, J., Lavoie, J., & Berube, L. (2001, Winter). Caregivers and support services: Becoming empowered. Centres of Excellence for Women’s Health Research Bulletin, 1(2), 12–14.

[9] Ibid.

[10] Letvak., S, (March, 2001)

ECOS Demo at the U of A - Aug. 13, 2011

From the ECOS: Naturalization Site Tea Party and 'Gifts of Nature' Demo 

"Interested in learning about native Albertan plant species? Want to know what ECOS' Naturalization Project is all about?

We'll have an informative talk about native Albertan plants by Cherry Dodd of the Edmonton Naturalization Group while we enjoy tea made from native plants and vegan pastry treats!

Following the tour by Cherry Dodd, we will be joined by Gifts Of Nature who will be doing demos on how to utilize native plants to create our own oils, salves etc."

For more information about ECOS' Naturalization Project

We donated our time so this event was free for the participants.

I have to practice recording these more.  We rode bike there, it was +30 out, and I didn't mike up.  So the sound sucks, and I'm roasting.  However, there might be some merit to these anyway.

Next time, I'm getting one of those clappers from the movie producers.  Any more like this and I'll have my nerd card revoked for low quality tech and content.

Part One

Part Two - After everyone has created their infusions

Tech and sound by my journeywoman.  She makes a better alchemist.  Heh.  But it was much appreciated, or I wouldn't have this at all.

When I was talking about olive oils, I oversimplified a bit.  Expeller pressed is squeezing.  Cold pressed is squeezing at low temps.

My 9 year old daughter said she had a hard time with the magpie cawing in the background. It's very...natural.  But if someone wanted to help me subtitle it in future, it might prove more useful.

My Transformation: A Guest blog from my Apprentice

On the eve of the anniversary of her apprenticeship, I asked my now journeywoman to write up something about her experience so far. Hopefully I can get her to contribute more to the blog in future. Hint, hint...


"Looking back on myself one year ago I am surprised to see a girl that is totally unfamiliar to me now. She resembles me slightly and has my shape, but her presence is that of a shadow. Today is the one year anniversary of my meeting with Trey, commencing my path and taking the first step away from that shadow of me. The difference between my former self and my current self is daunting to me at times and I have to pinch myself every once in a while! Taking on this traditional apprenticeship had provided me with much more than I had anticipated for: it has taught me unexpected skills and transformed me into an empowered woman. I had not only been able to change the direction of my life, but have unburied lost parts of me, and have defined, organized and prioritized myself and my future. Before never feeling that it was proper to call myself a woman, now I have that power and surety: I have arrived.

The old me, like most of my peers, was lost within the world trying to find my spot, not really sure where to put our efforts and energy. Usually my job choices ended up between other zombies on cooking lines following patterns designed by a superior. For many reasons I had decided that life in the kitchen was not for me, and walked away short some of my thumb, and bearing many scars. I had attempted to purse my happiness by working at a stable, and being around the horses was enough to satisfy for the time being. This did come at a cost, as most mindless tasks do, for I was running on a schedule not of my own and treating horses in a way I did not agree with. Never mind having to cross the large city of Edmonton in a mad rush every morning. Followed with the mad rush home to continue the endless jobs of cooking, cleaning and some quality mother-son time and that was never enough. Missing my little one was the worst. Oh, and I had an evening job too. This was my life and I was content with the choices I made but still it was just not good enough; I had craved for something more. I was really starting to feel trapped, more like I didn’t belong and was considering a move out of country. Then I saw the ad. A woman was looking for an apprentice in traditional healing which had my attention quickly. In the past when I was shown opportunities like these I rarely follow up on them, mostly because I was unmotivated, but I was propelled to respond as if by some guided force, and got to meet with Trey.

Since I was already in search for something greater it was really easy to adapt to all the new things I was being shown. One might say: I was easily programmable. Eventually I had quit the job at the stable and my night job and devoted my time to this work. Because I had the devotion and determination my transformation had happened much quicker than it could have. I went from being an unsure adolescent, to a competent businesswoman, aware of her own abilities, always looking to improve and radiating with confidence! Well I’ll be honest; I’m still working on my confidence but it has much improved. Not only did I re-write my persona but working with a traditional healer entails all sorts of great health benefits! I am in fantastic health now both physically and mentally. I have been able to sort through the mess that is inside my head. More importantly I’ve learnt to identify some of the things causing those messes, and stopped putting crap inside of my body and mind. Since I’ve done this my brain has been much more efficient, and my senses have all been heightened.

This improvement on myself as a whole, and the skills I have learnt made me realize that I have more worth than I have previously given myself credit for. And this lesson is the most important one that Trey has taught me. I haven’t even mentioned the history lessons, religious studies and people skills I’ve learnt!

One thing that didn’t change as drastically was my aspirations. I have always wanted the same thing and still do, but the scene has changed slightly. Now I envision myself not only fulfilling my desires but I see the purpose of my actions to have so much more meaning now. I’m making a difference in the world. Me. My voice is being heard and I can make things happen. I’ve realized the importance of protecting our Earth and how loud our voices can be. It isn’t a surprise that I have developed an appreciation for all that is handmade! It’s hard bloody work to make gloves, soaps, candy and chocolate contrary to popular belief, and this impression that such our goods should come cheap upsets me greatly now. Now I feel empowered and can put my empathy in the proper places to use it effectively.

My skills have increased a great deal and the priorities of which skills I want to learn first have shifted around a lot. I always have had the interest to acquire certain abilities, such as sewing, baking, wood working and leather working, but now they are much higher on my list of things to do. This is because I know that these skills will take me much closer to my visions and goals than any of my previous ambitions.

I have also taken steps to achieve all that I want much quicker than what I would have done without this change in my life. I have just bought a house, launched my career in the Green Party and started my own business; I should mention that I’m twenty two years old. And I was able to make this happen. A feat that I had never believed I could do, especially when Trey had first mentioned it. When she had mentioned it the second and third time I still refused to believe it. Even now I still am having difficulties believing it - shock perhaps?

My life has been completely and irrevocably changed in the past year, and I’ve never felt better! The possibilities are endless and I can spend many lifetimes learning all that I want to, I’m still discovering how to be selective. My old self could never have dreamt of a future like the one I’m building, and I most definitely would not have thought to stand up before. It is now much more difficult to sit down and not say or do anything than it was. I am equipped with the tools to make my living doing what I want to do: to live in abundance like I have never imagined and to make a difference in the world. I have endless gratitude towards the woman who had guided me this far, for I could not have done this within a year without Trey, and I can only hope to be as good to my apprentices as she has been to me."

Alcohol free Herbal Toner, Splash, & Spritzer - How to Make & Use Traditional Herbal Vinegars

Our Handmade Herbal Vinegar, with some of the herbs...

One of the most oft used remedies in the ancient and medieval still room books is the herbal vinegar. Considered vital for all forms of beauty and health regimes, this humble concoction has fallen out of favour today, but it is the answer to so many of the pharmaceutical and chemical varieties that have replaced it. Women in the Western world have largely abandoned this traditional part of their regime entirely, thanks in large part to the modern burning alcohol based versions. But our grandmothers swore by it, and there was good reason. I have spent many years researching and experimenting with this marvellous product and with hair down to my knees and the clear, tone skin of a woman half my age, I can attest to it's healing and anti-aging properties!

The cosmetic type of vinegar of the past would be imbued with herbs that were more closely associated with beauty and skin conditions. This would then be diluted, usually with rosewater, then a splash of the final mixture would be added to rinse water after washing the face, hair, or body. It can help cure everything from dandruff to acne, and makes an excellent mild alcohol free toner. Used full strength in the final washing rinse, it was the original fabric softener.  It removes static and freshens clothes better than any commercial perfumed conditioner.  Try pouring it on a rag or new paper coffee filter and pop it in the dryer.  Instant dryer sheets, with no chemicals!

Another kind of vinegar I'm experimenting with is medicinal and culinary herb and fruit vinegars. Almost the same as herb wine, the mixture is further encouraged to vinegar, and it's taken a tablespoon in water for a refreshing medicinal beverage, or used in the cosmetic applications. For example, a calcium tonic with eggshells steeped in vinegar or wine is much cheaper and more bio-available than most pharmaceutical brands on the market. A traditional assistance for bone loss and nerves, you get far more useful calcium and other minerals than you could with most expensive mineral supplements! 1

If anyone's interested in using these but doesn't want to make their own at the moment, I'm currently selling these in our on-line stores. Let me do all the work!

For those that want to try these at home, here is an all-purpose cosmetic vinegar recipe based on traditional methods. (If you don't have all of these, try the common skin herbs you may already have around, like rose petals, lavender, rosemary, or chamomile.) We're supposed to have a slightly acid mantle on the skin. It helps retain moisture, is a better environment for our healing surface bacteria while preventing infections like acne and excema, and helps with tone. Harsh soaps in particular remove this mantle, and it can take hours to rebuild. Traditional toners after cleansing restore the pH acid mantle to the skin, leaving it softer and more youthful, the hair bouncer with less residue, and can help virtually eliminate dandruff.

Body vinegar:
one tablespoon each of dried or fresh:

lady's mantle
nettle
chamomile
white willow
fennel
elderflower
lavender flowers
red clover
calendula
rose petals
yarrow
comfrey root
horsetail
heart's ease
rosemary

Add enough apple cider or white wine vinegar to fill jar, stir or shake to remove bubbles, add lid, and set in the sun. Always make sure the herbs are covered to the top, to prevent rancidity, and invert every day or so to shake it up.

Filter out in a week. I put a funnel in a jar with a bit of cheesecloth and just let the herbs filter out by gravity without pressing or squeezing. You'll already see and smell in the difference in your vinegar! Now add equal amount of filtered water or hydrosol of your choice. I use rose, lavender, orange blossom, lime blossom or chamomile hydrosols. (Each one has different healing properties. Please see my links above for more information on the healing properties of some of the hydrosols.) Always dilute for use on person. Use few dashes in cool water to rinse skin, hair, or scalp after cleansing. Restores pH and acid mantle of skin, tones and helps cures eruptions. Helps with skin conditions of all kinds. Keep some in the fridge as a refreshing face and body spritzer on hot days. Safe for babies and children.

Don't forget to purchase real, brewed vinegar. Ordinary white vinegar now is just lab-created Acetic Acid diluted to 5%. It is certainly not nearly as beneficial to the environment to buy chemically made vinegar than simply white wine that's gone off, and it doesn't have the same richness of composition or balance of acids. Apple cider vinegar contains Malic acid, and has very different healing properties. Try different kinds of natural brewed vinegars, like rice and mead, and see if you can feel a difference!

And remember: If you are making healing teas, baths, soaps, or other projects, always get the finest quality, and protect the Earth, our Mother, by using organically grown where possible.

Please visit my shop for more traditional handmade cosmetics, tips, and still room products! http://misticalacscents.etsy.com/