Friday, March 20, 2015
activist researchers and community up research as fresh words and deeds
One of the benefits of being at Uniting College is our connection with Flinders University. This includes their extensive professional development workshops. So yesterday, on a beautiful autumn morning, I found myself learning about models for successful post-graduate supervision. I currently am involved in supervising 9 postgraduate students- 5 PHD students, 3 DMin, 1 MMin – so it was a morning bound to benefit not only myself, but a number of gifted, competent and hard-working colleagues in ministry.
During the morning, the presenter noted that only 15% of those who gain PhD’s in the United States find academic work. This is partly because of a shrinking job market and growth in PhD candidates. But it is also, according to research, because people study for many reasons. These include those who have no desire for an academic job. Instead, they research because they want to impact a group they are working with, or bring change to wider society.
A word began to rattle around in my head “activist researchers” – those who study in the hope of wider change.
It made sense of my own PhD journey. I was planting a new form of church and it was attracting considerable critique. So the PhD was a change to think deeply about what I was doing. I deliberately wanted to expose my musings to rigorous processes of thought, both for my sake, for the sake of those who were joining this experiment in mission and for the sake of the church in society today. Academic work (at that time) was the last thing on my mind. (Ironic now I realise :))
Now I’m not saying that those who find academic work are not activists! (I’d like to argue I’m an activist academic, but that’s for another post). I’m simply noting that this is a very different motivation from say those who study to get a good job, or to become a lecturer.
It also makes sense of the students I supervise. Everyone of them has a question that has bugged them. They turn to post-graduate study in order to have a sustained period of in-depth reflection. The reward is personal and societal. They want to be better practitioners in their field, they want to be part of making a difference. They also are “activist researchers.”
The church I serve, the Uniting Church, makes specific mention in it’s founding documents of scholarship. Paragraph 11 of the Basis of Union acknowledges that God gives to the church “faithful and scholarly interpreters of Scripture.” What is interesting is how these scholars (and presumably their research?) is placed in this paragraph within an activist framework. “The Uniting Church thanks God for the continuing witness and service of evangelist, of scholar, of prophet and of martyr.” In other words, the Uniting Church does not conceive of the stand alone scholar (or the stand alone theological college). Instead, it envisages partnerships among evangelists, scholars, prophets and martyrs. (Funny how we have theological colleges for scholars, but not colleges for evangelists, prophets and martyrs).
And the horizons, in the Basis of Union, for all these charisms is activist – “It prays that it may be ready when occasion demands to confess the Lord in fresh words and deeds.” The task of scholars and research is, in partnership with other parts of the body, to be a pilgrim people on mission.
This then suggests some interesting implications for research methodologies. How do scholars work on partnership with these wider gifts? How does the thinking and writing serve these missional horizons?
At this point I’d turn to the Community Up framework provided by Linda Smith. In Handbook of Critical and Indigenous Methodologies, she notes that the “term research is inextricably linked to European imperialism and colonialism.” (4) She advocates that we stop thinking about research from the perspective of the researcher, and instead consider those researched. This involves “community up” research, in which the research practices are forms of critical pedagogy. They transform the world. (5) Researchers “map concrete performances that lead to positive social transformations. They embody ways of resisting the process of colonization.” (12)
So this is activist research. It does not need itself to activate. But it does need to uncover the performances that will benefit the community. Which sounds to me like “fresh words and deeds.” And made me glad of the activist researchers that I know and work with.
Tuesday, March 10, 2015
Hauerwas: A (Very) Critical Introduction Book review
“[H]ow remarkably easy it is for middle-class white Americans to be pacifist, since for many it need involve little beyond talking correctly.” So observes Healy, Hauerwas: A (Very) Critical Introduction (93) as he reads the version of Christianity being offered by Stanley Hauerwas.
Nicholas Healy is interested in what he calls the concrete church. What actually happens in churches and how can that enhance our theological study and method? In order to help him think through what he is doing, he engages with the prolific pen of Stanley Hauerwas. On the surface, both might seem friendly. They both care about the church, about the realities of being Christian in contemporary life.
But Healy’s Hauerwas: A (Very) Critical Introduction, in fact becomes a rigorous, sustained, yet respectful critique of theological project emerging from the prolific pen of Stanley Hauerwas. It’s worth reading for that reason alone, as an example of how to listen carefully and engage deeply with those with whom you find yourself disagreeing.
The book has five chapters. The first, an introduction, sets out how Healy plans to read Hauerwas. It is a methodology for theological critique, one that seeks a respectful, yet rigorous engagement. The second chapter works across 26 books written by Hauerwas, to argue that Hauerwas’s theology is church focused. The third chapter reads Hauerwas in conversation with Schlieirmacher. While at first an unlikely theological conversation partner, Healy argues that both have a turn toward the subjective and the church.
The fourth chapter reads Hauerwas in light of ecclesiology and ethnography. It argues that Hauerwas deals with ideals. The result is a set of distortions that ignore the complex and often rather messy realities of the churches’ actual existence, creates unrealistic patterns of discipleship that in fact unhinge from historic Christian understandings of salvation and grace. The fifth chapter develops in depth the impact of these theological distortions, mapping out the ways in which Hauerwas’s turn toward the ideal church is in fact deeply problematic, most particularly in relation to Scripture, authority and Christology.
I first came across Healy in my research into fresh expressions of church. I was looking for ways to develop ethnography to explore ecclesiology. (See Perspectives on Ecclesiology and Ethnography and Explorations in Ecclesiology and Ethnography). I wanted to know whether insights from ethnographic and sociological views of the church can enhance ecclesiological method and substance. Healy becomes a helpful reading companion in my quest.
- He helps me think theologically. “Church practices therefore require us to reflect upon who God is and how God acts toward us.” (119)
- He allows me to consider the work of God missionally, with the Spirit’s activity inside and outside the church. “If our intentionality is Christian, we can bend almost any socially-sanctioned practice into a Christian practice, even if it is not such to most people.” (119)
- He reminds me that apologetics has taken a particular shape in contemporary culture, one that risks losing the value of apologetics as helping the church understand its own faith better. “Only in the modern period, when theologians seemingly lost confidence … did they mount cross-traditional arguments for our beliefs. (107)”
- He pushes me to consider not only faith practiced well, but faith practiced badly. This includes ways to allow for the differences between and within church communities, to be honest about the multiple communities and relationships humans experience and the need for a “theological understanding of failure and mediocrity” (107) as part of being honest about being church.
Tuesday, December 16, 2014
Colouring Outside the Lines: Celebrating postgraduate work in mission and ministry
I’m delighted with the publication of Colouring Outside the Lines. Celebrating postgraduate work in mission and ministry from the Adelaide College of Divinity 2010-2014. It profiles the unique work of the postgraduate pathway of the Adelaide College of Divinity over the last five years. (Uniting College, as a member college of the ACD, provides the teaching and supervision input for the postgraduate programme).
Colouring Outside the Lines includes essays from eight students representing the ecumenical student body (five different denominations). They provide a snapshot of action-reflection at the coal face of misssion and ministry across Australasia today. Many of the insights come from “missional experiences occurring outside of church and Christian framed spaces” (Barney, 52). In other words, as these students have located themselves at an Easter community event, in a community garden, as an artist working with the stories of the silenced, storytelling at a Fringe Festival. It also includes an introduction from Rosemary Dewerse and myself, the two postgraduate coordinators during these years. This introduction, along with a short conclusion, provides an intellectual frame for what is the ‘Adelaide school’ of postgraduate mission and ministry.
For a number of years we have wanted to find ways to publish our students work. This year six of our students presented at Australian Association of Mission Studies, with three of their papers gaining publication in a book resulting from the conference. Another student was published earlier in the year in Mission Studies.
Colouring Outside the Lines, published by MediaCom, provides a lovely way to end the year. For those interested, here are the Contents: (more…)
Thursday, December 11, 2014
Doctor of Ministry in Mainstreet chaplaincy
Today we graduated Bruce Grindlay Doctor of Ministry. He received his examiners reports a few weeks ago, on his thesis From Altar into the Agora: Toward a reframing of missional voice and posture of the Mainstreet. Normally we graduate annually in May, but specific circumstances meant an individual ceremony for Bruce was most appropriate.
We’re a small enough College, a flexible enough College, to be able to offer this sort of individualised approach. We crafted a 20 minute service, which include worship, prayer, Scripture, intercession, the presentation of the award and a response by Bruce. It was lovely, with some very poignant moments, including the thanking of Juan Luis Segundo, a liberation theologian who had mentored Bruce.
I was one of Bruce’s supervisors in what was a fascinating Doctor of Ministry project. (A minor supervisor, as Bruce made clear in his speech today, given that so much of the input into the project came from Dr Peter Gunn). Bruce had, in his final ministry placement before retiring, found himself a chaplain to his local business community. That led him on a fascinating journey, given that marketing phrases currently used in Mainstreet shopping environments use religious grammar and images, yet without God. So Bruce analyses whether a church should partnering with current community development strategies and the missional voice and posture that it might adopt.
In his own words:
This thesis analyses the missional identity and vocation of a church located in an open-air, retail, shopping environment and explores the interplay between this Mainstreet shopping environment and the life and mission of the ‘Mainstreet’ church. It explores how marketing phrases echo the theological and missional grammar of the church. In this post-secular environment it asks whether this rhetoric uses religious grammar and images, but without God. By means of an analysis of the images and activities associated with Mainstreet, and a consideration of the theology of shopping, it explores whether current community development strategies on Mainstreet offer new opportunities for congregations to move from the ‘altar’ into the ‘agora’ and to adopt new missional postures. It maps out navigational skills to guide congregations wishing to develop a contemporary missional identity and engagement. It concludes by asking whether the church on Mainstreet can, proleptically, be a sign in word and deed of the Kingdom of God.
Today was a day of great joy and celebration. Much hard work. Much!
Thursday, June 12, 2014
people matter: collecting and collating stories in practical theology research
He aha te mea nui o te ao? He tangata! He tangata! He tangata! What is the most important thing in the world? It is people! It is people!
A Maori proverb that reminds us that people are essential. So what does that mean for research, in particular theology and ministry research? How do we ensure that people matter, from start to finish?
John Swinton and Harriet Mowat, in their excellent Practical Theology and Qualitative research, provide a rich range of examples of doing practical theology research. In Chapter 4, Researching Personal experience, they explore the impact of depression on spirituality. Because people matter, they begin with lived experience.
They interview six people, who have explored spirituality in the midst of depression. Following the interviews, they perform a fairly standard analysis of the data, drawing out themes from across the six interviews.
Because people matter, then then borrow from (the also excellent) Van Manen, Researching Lived Experience: Human Science for an Action Sensitive Pedagogy, a method in which they seek to express these recurring themes, not in the words of the researchers, but in the words of the participants. They weave actual words from the interviews around the themes.
In doing so, we see two moments in which people matter, first in listening to human story, second in letting people tell their stories in their own words.
But people still matter. Lots. So Swinton and Mowat take a further step. They take the compiled stories back to the participants. Do these compiled narratives fully capture your story? Is there anything missing? Are there any misunderstandings or misinterpretation? In so doing, the participants become co-researchers. They get to actively shaping and re-shape the data. The result is a far richer data set, one more likely to truly name human experience.
Or to use another image, a way of letting those being researched look in the mirror that is their own data.
It is only then that Swinton and Mowat take a clearly theological turn. (Although I would argue that a research method in which people matter is a very fine way to do theology). They take themes – in this case including abandonment and the search for God in the abyss – and explore them in relation to Scripture, particularly the Psalms.
People matter. As a result, research begins with human story, tells human story in their own words, clarifies human story.
All because people matter.
And so, I said to the DMin student I was supervising today, why not let this shape your research into pioneers of fresh expressions? Why not not only interview, but take your interview data back to pioneers? Because I bet that as they see their stories, their approach to ministry reflected back, they will want to extend, clarify and nuance the data.
It will become richer, more likely to truly name the practices that shape pioneer ministry.
Thursday, March 20, 2014
Learning and Teaching Theology: Some Ways Ahead
Delighted first with the news this week that my chapter “Embodiment and transformation in the context of e-learning” has been accepted to be published by Mosaic Press later this year. Edited by Les Ball, titled Learning and Teaching Theology: Some Ways Ahead, the book will publish papers delievered at the conference in Sydney last year on teaching and learning theology.
Delighted second that the chapter was accepted with no revisions needed. That’s a huge relief.
Delighted third to be able to find some space in a pretty busy life to have been able to reflect, over 6000 words, on so many of the changes we’re exploring here at Uniting College – in blended learning and in flipped classrooms. This chapter was my asking Why? Why are we doing this? Not why technically or economically but why theologically?
Delighted mainly, because the September conference was the first major conference I spoke at after Dad died. As I returned to finally edit the chapter last week, emotionally I was taken right back to Dad, to the days of his death. I was back writing in grief. So this chapter is dedicated to my Dad, a teacher who taught me so much.
Here’s the abstract of the chapter:
This chapter argues that e-learning is a theological necessity.
Four themes, of theological teaching as embodied in “living libraries,” as nurturing hospitable space, as verbal driven in pedagogy and as cultivating communities of inquiry are outlined. Within each of these themes, a dialogue is conducted between Luke 5:1-11, Transforming Theology and e-learning literature.
The argument is than applied specifically to the task of teaching and learning, with three categories of pedagogical design grounded in a case study of a recent Introduction to Theology class.
Finally, a theological note is made regarding the implications when the Incarnate One is read as the Ascended One. This suggests that the move, from face to face, to digital at distance, is actually a following of the trajectory of Jesus, the miracle of Resurrection and Ascension in which both place and space are redefined. Or in the words of this project, transformed theologically.
Monday, March 03, 2014
Ecclesial practices proposals for American Academy of Religion
I was very excited to hear last week that American Academy of Religion, one of the largest academic conferences in the world, had added a new subject area – Ecclesial Practices.
While this is exactly in my area of current research, the deadline for papers was today, Monday 3 March. So I’ve been working most evenings, trying to knock something together. Each person is allowed to submit two papers for consideration. This involves a 150 word abstract, plus a 1000 word proposal, which if accepted need to be further developed for presentation (at the annual conference in San Diego in November). It’s a fair bit of work!
But I’ve been searching through my hard drive, and been pleasantly surprised to discover some bits and pieces of writing from a number of sources that can be massaged into something I think is cohesive.
For those interested:
Proposal for Ecclesial Practices and Practical Theology: Lost in translation: the priority of anecdotes in discerning embodied doctrine
This article explores one analytical method by which practical theology might attend to both the descriptive and the theological.
It applies the work of Van Manen (Researching Lived Experience), and his methodological categories of knots in the webs of experience and anecdotes, to an ethnographic study of an emerging church ten years on. The anecdotes present in the data will be catalogued and then a selection probed for evidence of their doctrinal content. This will demonstrate, both by presence and in function, that anecdotes as short stories connected to real life are a repeated source by which this community chooses to express their wisdom.
It will thus be argued that anecdotes uncovered in the descriptive mode that characterizes social sciences are equally a rich lode through which to uncover doctrine as it is embodied in ecclesial practices.
Proposal for Ecclesial Practices – An ecclesiology of natality: an emerging church ten years on
This paper takes a longitudinal look at an emerging church, drawing on empirical research conducted in 2000 and again in 2010.
It will be argued that natality has emerged as a distinct ecclesial practice. Grace Jantzen argued for the importance of natality in theology, as a way to reference a symbolic in which lies the potential for new beginnings. She suggested it is characterized by embodiment, relationality, hopefulness and engenderment.
It will be argued that natality is more evident in the life of this emerging church in 2010 as demonstrated in demographic changes, gender differences and a shift of community creativity, from artistic reflections on Stations of the Cross to Advent in Art.
This allows an ecclesiological turn. An Advent narrative in the Lectionary cycle and the ecclesiology of Rowan Williams (Ponder These Things: Praying with Icons of the Virgin) seem to affirm ecclesial practices that offer embodiment, relationality, hopefulness and engenderment.
Monday, December 23, 2013
postgraduate affirmation with TEQSA accreditation
Big news for us at ACD/Uniting College: TEQSA (Tertiary Education Qualifications Standards Authority) in Australia has accredited our post-graduate courses for another 7 years, with no conditions attached.
That’s like getting A+ for an exam, the best result possible.
TEQSA ensure quality control for all universities and higher education providers in Australia. On a regular basis, they audit courses, asking for extensive evidence of what we are providing and the quality standards we are working toward.
This is followed by a site visit (ours was held in October) before review by an independent panel of academics from three other providers, before a report is provided to their Commission. It is an ardurous process, one that has taken a huge amount of time and energy over the 2013 year.
In making our application for ongoing accreditation, we also decided as a College to take the opportunity to innovate, proposing a number of significant changes. In no particular order
- we created a Graduate Diploma in Ministry, a one year (full-time equivalent) offering, including an entry point for those who have not done theology study before. This arose out of a desire to provide pathways for lay training, particularly those who want to focus on ministry in all spheres of life
- we standardised the former 1, 3 and 6 credit point structure of our post-graduate programmes into 4.5 credits. This makes our postgraduate offerings consistent with our undergraduate offerings and with Flinders University, allowing smoother cross-crediting pathways for students
- we clarified the research focus of our Doctor of Ministry. Recently TEQSA announced changes to ensure that professional doctorates across all education spheres maintain a research focus. They wanted to see a professional doctorate as a research degree of excellence. We welcomed these changes, as they fit with our ethos, a practical theology that seeks a rigour of action and theory reflection. While other Christian theology providers have responded by moving out of the DMin arena, we argued to TEQSA that our existing structures, with a few modifications and clarifications, met these research standards. We’re delighted that TEQSA agree with us and that we can continue to offer a DMin with a high quality research focus on ministry practice
- at the same time, we wanted to maintain and underline our collegial approach to post-graduate ministry. The student working alone on an extended project is in sharp contrast to the realities of ministry, which require peer learning. So in making our application to TEQSA, we proposed a pathway which will ensure all our post-graduate (Diploma, Master and Doctor) form a regular peer learning community, in which they gain encouragement and peer review. We believe this will lift standards, enhance the experience of participation in a learning community, in a way consistent with the collegial nature of ministry. In other words, degrees to serve the church in ministry and mission, through high quality, creatively rigorous practical theology.
The response by TEQSA – 7 years accreditation and no conditions – we take as a huge endorsement of our direction, our standards and the research community with the focus on a high quality practical theology we are creating.
And a great Christmas present to ACD, Uniting College and our post-graduate community.
Saturday, December 21, 2013
An excellent writing week
I’ve had an excellent writing week, holed up in our shack/bach, no wireless, a flock of black swans for company and inspiration.
I’ve got my head back into the emerging 10 years on research project, which I’ve not been able to engage since Dad died. I’ve written three frames for analysing various aspects of the data. I’ve now got four almost complete chapters, with good work on another three. I’ve now written 40,000 words in relation to the 20 UK interviews.
Key moments this week included
- Finding a way to link the local stories with the recent World Council of Churches statement on mission and evangelism
- Finding five layers of church in Philippians
- Framing the local stories around images of God, patterns of growth, understandings of mission
- Realising again how rich the data set is
- Loving the humanity of each fresh expression story – like the moment when one community moved the photo of Rowan Williams to make way for their data projector screen!
It feels like a book.
Wednesday, May 08, 2013
Ecclesiology and Ethnography: a “down under” perspective
News today that my academic paper for the ANZATS (Australia New Zealand Association Theological Schools) combined conference 29 June-2 July, in Auckland, New Zealand, has been accepted. The conference theme is Christians in Communities – Christians as Communities.
Ecclesiology and Ethnography: a “down under” perspective
The aim of this paper is to introduce a new area of theological investigation and offer a “down under” response. It will be argued that a new Eerdmans Studies series, launched with paired volumes, Perspectives on Ecclesiology and Ethnography and Explorations in Ecclesiology and Ethnography, provides a new way of understanding theology, and the theologian, as a participant with communities in the missio Dei.
The first section of this paper will outline this new Studies series and a number of theoretical moves, including the use of empirical research as a theological necessity, appreciating knowledge as a perichoretic practice and valuing ecclesial situatedness.
The second section of the paper will offer a “down under” response to what has initially been a trans-Atlantic conversation. This will include a methodological engagement with indigenous perspectives on qualitative research. It will demonstrate similarities between the Studies in Ecclesiology and Ethnography series and themes articulated by Linda Tuhiwai Smith (recently honoured as a Companion of the New Zealand Order of Merit), including valuing qualitative research, seeking community transformation and encouraging research situated in communities of tradition.
However Smith also identifies ways in which research has been an instrument of colonization. Hence a third section of this paper will employ Smith’s “Community up” framework for researcher conduct to analyse a number of case studies present in the Studies in Ecclesiology and Ethnography series. It will be argued that a pivotal point exists in the work of Paul Murray and Matthew Guest, in which the ethnographer is freed to offer the marginalized a new voice and consequently bring change to ecclesial communities.
Dr Steve Taylor
Senior Lecturer, Flinders University
Principal, Uniting College
Thursday, April 04, 2013
Sustainability and the mission of God: a case study of fresh (and failed) expression
I’m presenting to the South Australian Mission Studies Network Gathering on the topic:
Sustainability and the mission of God: a case study of fresh (and failed) expression
I’ll be reflecting on my findings emerging from my UK sabbatical interview research. The event is open to all mission-minded individuals, including scholars, reflective practitioners and teachers.
Here is the blurb (not written by me!):
Rev Dr Steve Taylor (Principal of Uniting College of Leadership and Theology, writer and blogger. He has published numerous articles and chapters, especially in regards to developing healthy, missional communities. His main publication is The Out of Bounds Church? Learning to Create a Community of Faith in a Culture of Change, (Zondervan, 2005). He has recently been on Sabbatical in the UK and writing his second book.)
Monday 22nd April @ 12.30 pm (until 2:00 pm) in S1, Adelaide College of Divinity, 34 Lipsett Terrace, Brooklyn Park, SA.
BYO Lunch but Tea and Coffee provided. To RSVP by Friday 19th April or want further information, then contact David Turnbull on 8373 8775 or dturnbull at adelaide dot tabor dot edu dot au
Thursday, January 17, 2013
Let me in the sound – not! U2 conference paper proposal
I was informed (graciously) today that my U2 conference paper (April 2013) proposal was not accepted. No explanation as to why. For the record (pun intended), here was my proposal (it makes the title even more poignant!).
Update: An invitation, on 6 March 2013. Due to a late withdrawal, might I be interested, despite the late notice, in presenting my paper! Let me in the sound is, after all, a live performance option.
The paper emerged from this moment of listening pleasure, which was deemed “perceptive” by well known U2 scholar, Beth Maynard. In terms of theorising, I consider their would be some real insight to read U2 against the work of Martin Stringer, UK social anthropologist, who has a body of research applying sociology to live liturgy.
Let me in the sound: the role of one liners in the live concert experience of U2
This paper will analyse the use of one-liners in U2’s live concert performance. It will explore the differences between U2‘s known songs from their studio albums and live performances (as recorded in the limited U22 CD that resulted from their most recent 360 degree tour). The paper will catalogue the one-liners and outline how they serve as a significant dimension of the live concert experience.
Three dimensions of these one-liners will be explored. First, how they particularise, offering a unique concert experience. Second, how they reframe, providing a different hermeneutical lens by which a song might be interpreted. Third, how they humanise, enhancing the connection between the band and the feelings of concert-goers.
An example is illustrative. During the live performance on U22 of “Until The End Of The World,” the following one-liner is employed: “Where’s Frank? 13 years ago, this very evening, we said goodbye to Frank Sinatra.”
This one-liner served to particularise, marking this concert (live from Mexico) as occurring on an anniversary of significance. It served to reframe, linking the song with a legend in rock music. It served to humanise, crafting a respectful memory with regard to those who have gone before.
This analysis will be placed alongside recent liturgical writing, in particular the work of Martin Stringer, On the Perception of Worship and his argument that with regard to ritual, it is in the irregularities that significance is generated.
Monday, July 23, 2012
defining theological research
Tonight I attended, with my daughter, a high school careers night. One of the presentations outlined the Research Project, a final year independent study. It is described as an opportunity to:
- research something you are interested in
- decide how you carry out your research
- decide on the way you produce your findings
- make judgements about how successful you’ve been
The presenter noted that a new feature for 2013 includes local universities offering students the chance to join one of their projects, in areas like health and medicine. The student works with the University in one of their projects and gets named in the research as it is written up.
On the way home, the following conversation ensued.
Daughter: I liked the idea of doing research with a university.
Dad: Yes, when they talked about that, I wondered about theology offering a research project.
Daughter: Now that would be cool. They could start new types of churches and explore how people engage with those new forms.
Dad grins, pondering the rather unique view of theological research – the mix of research and practicum, thinking and doing, university and church – the daughter has grown up with.
Wednesday, May 16, 2012
a big day: social innovation research funding bid
Today I ticked off one of my study leave goals, submitting a funding bid to do some research into pioneering (social innovation) in Australia. It has involved a lot of work, a few late nights, some 5,000 words, spread over 26 pages of application and pulling together support from 4 different partners.
The bid is titled “Social innovation within religious communities in Australia.” The aims are “to undertake an analysis of quantitative data, and gather further qualitative data in order to analyse the skills and capacities required to catalyse and sustain innovations that build social capital and enhance the public good in the not-for-profit sector.”
It has involved negotiating with various partners, trying to think about their needs and how they might link with the aims of the University (research). The intended outcomes (if the bid is successful) will include a mix of articles, book, video and help in our post-graduate research.
It’s a highly competitive process, so I’m not holding my breath.
But it’s been fascinating to try to explain pioneering and fresh expressions in publicly accessible language (almost mission in itself perhaps?). And it’s been great to have the space of sabbatical to write and re-write. It’s allowed me to met some new people, be stretched in new areas and be very glad that Uniting College has a relationship with Flinders University, that makes such collaboration even a possibility.
But it’s left me stuffed.