Palmer (2017) discusses how community is, "...about growing community from that inner ground into the classroom and the larger world". (p. 91). How do we get to that "inner ground", where do we find the place so that we can one "...to teach is to create a space in which the community of truth is practiced."? Contemplative practices assist with that inner seeking of peace and serenity. As the Tree of Contemplative shows there are many ways to explore one's self to find the peace and serenity one is looking for. As Educators, we are either ones to help guide and express or dismiss those thoughts, feelings and self-expression, good and bad.
In my Eskimo up bring, I have been taught that the family and community help keep the individual strong and healthy. Our Native ways, like any other culture, have dealt with chaos and confusion in unhealthy ways, drugs, alcohol, and other forms of abuse. In the classroom is one place to support contemplative practices; however, what happens out of the classroom for families or community members that are sick? Recovery is needed. As Educators and individuals, we can advocate recovery for those, in the community, that need help through counseling, support groups, or recultivation of traditional ways.
Becoming aware of a problem is the first step to solving conflicts. Senge uses that analogy to describe the best place to learn how to deal with chaos is to learn it from the forest, an interconnected world in nature. A forest is a community of trees, that houses many things. In his System Thinking presentation, Senge uses this analogy as a way of learning how to live as individuals in a community at large. When two systems interact with each other, this is conflict. "The human world is a world of conflict by nature" Senge (Bailey, 2016) .
As Natives, we have used nature to guide our way of living, even in the mist of chaos. In The Red Road to Wellbriety, Coyhis (2002) focuses the Native recovery around the Community of Forest. Here, the belief is that the Native Community, Forest of Trees, is sick and to begin recovery, one needs to begin at the roots with the Four Laws of Change to create a healthy community of forest. The printed overview by The Healing Forest states, "The Healing Forest Model provides a cultural and spiritual approach to community development." (n.d.). Recovery hits home for me, personally, culturally, educationally and socially. Since community is all interconnected and I feel promoting recover, Native or any other culture, is the key to a happier life.
In recovery groups, it is noted that the opposite of addiction is community. Alcoholics Anonymous (2001) uses their book to promote, "...a design for living." though their 12-Step process (Alcoholics, 2001). Through their spiritual change, Dr. Foster Kennedy, notes in The Medical View on A.A., that, "...Alcoholics Anonymous calls on two fo the greatest reservoirs of power known to man: religion and that instinct for association with one's fellow... the 'herd instinct.'" (Alcoholics, 2001).
Reference
Alcoholics Anonymous World Services, Inc. (2001). Alcoholics Anonymous: the big book --4th Ed.--
Bailey, H. (2016, Oct. 23). Peter Senge Systems Thinking [Video]. YouTube.
Coyhis Pub. & Consulting, Inc. (2002). Red road to Wellbriety.
Palmer, P. J. (2017). The Courage to Teach: Exploring the Inner Landscape of a Teacher's Life, 20th
Anniversary Edition, 3rd Edition. [VitalSource Bookshelf 9.4.2]. Retrieved from vbk://9781119414117
The Healing Forest: A Model for Community Wellbriety. (n.d.). White Bison.