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They Loved It!
“Charlotte Ostermann gifted participants beyond measure. Not only did she impart incredible wisdom and knowledge regarding the craft of poetry, but she was an awesome guide for those walking the path of becoming a truly expressive human being.”
Laurie Robinson, Founder: Storytellers of the Great Plains
Please join me for a workshop in Wichita:
Playing With Words – Poetry as Practice for Human Being
We’ll have fun and you’ll leave enriched by poetry’s unique perspective for all the rest of the ‘prose’ parts of your life!
Details: June 17, 8-12, Registration & Payment: $35 to Storytellers of the Great Plains, Mail to Barb Orsi, 7217 E. Oxford St., Wichita, KS, 67226…or PayPal: email@example.com…Questions? Barb Orsi: 316-300-0287, Laurie Robinson: 316-284-0223. Bonus: Extended Session option from 1-3 – $10. Workshop Location: 10th Floor, R.H. Garvey Building, 300 W. Douglas in Downtown Wichita. Lots of options nearby for lunch hour on your own.
Link to the whole talk on YouTube, here.
As food, the salsa may be perfectly nice to eat, but it’s also a symbol of something that’s going very wrong in the realm of human being. Consider how long it would take to reproduce that mix of tomatoes, onion, garlic, cilantro and peppers by hand. How much longer, to have grown and harvested the ingredients in your back yard?
Technology has saved you all the trouble of tilling, planting, watering, waiting, weeding, picking, washing, chopping, and canning! What’s not to love? I, for one, am a big fan of store-bought salsa. The problem is, though, that I now eat a ‘thin’ salsa, bereft of all those layers of actuality that might have gone into it.
Gradually, technology is stepping in to remove all of the messy and risky and uncomfy bits of our contact with the real world. As his experience of reality is thinned, flattened, or watered down, the human person is in grave danger of losing dimension himself. Fr. Giussani teaches that we are formed by encounter with reality, which – far from being an inert mental construct onto which we project our own preferences – has being, or actuality, that impacts and provokes, affects and interferes with our own being. This contact with the real, which used to be unavoidable, is more and more something you must consciously choose for yourself, if you would cultivate your own wholeness. Consider what your capacity for reality has to do with your capacity for Christ.
Begin by just opening your eyes to the realities being kept at a distance by prepared foods, cars, CDs, text messages, photos, glass windows, deodorants, etc… Next, choose some one thing to contemplate. Stop and dwell for a while on all the realities it re-presents to you now. Thank God for the people who made, designed, or gave it. Consider how the maker, the creator, becomes invisible behind the gifts he gives, unless we look through them. You can recover even more of life’s “thickness” if you’ll involve yourself in some real growing, chopping, making, talking, singing, or seeing. Enjoy! I’d love to hear your thoughts about all this.
For another take on the importance of encounter with reality, see this review of Matthew Crawford’s new book, The World Beyond Your Head.
For the millions of you who are reading Souls at Work, the FREE STUDY GUIDE is now ready to download. I don’t ask you to do anything I wouldn’t do, so before I made it available, I actually went through and answered every question myself! And that wasn’t an empty exercise. Even after writing the whole book, I got some new insights and perspectives from responding to those juicy questions myself. I would love to hear that you are working on this! Here are all my own responses, so you can know that through this book, you really are (or can be…have you read Chapter 24 – Books??) in conversation with me: Charlotte’s Responses to SAW Study Guide Questions
The Catholic Creatives Salon just hosted a viewing of St. Pope John Paul’s play, The Jeweller’s Shop. This is my introduction to it for guests who had not been reading Cat Hodge’s great article, Theodrama in Mid-Century Poland, from Second Spring volume 18.
Pope John Paul II once said we could know him best by studying his plays. His understanding of the role of drama, of the spoken word, in proposing truth to the world is at the core of all his writings about human freedom and human destiny.
In Nazi-occupied Poland, during WWII, young Karol Wojtyla considered how theater might be a means to restore man to himself. He was opposed, in principle, to a school of thought in which theater becomes a quasi-liturgical event, and where actors so strip away the elements of self as to become empty transmitters between impulse and action, drama and audience. Believing that the actor’s gift of self must not be a complete negation of self, Wojtyla emphasized the primacy of the spoken word over emotive gesture in his plays.
His Rhapsodic Theatre was a form of cultural resistance to the Nazi suppression of national identity. Stories that help us hold onto the narrative of our people help us hold onto our individual sense of self. Naturally, Poland’s masterworks of literature and her history were not welcome under German occupation.
Wojtyla and friends presented their adaptations of these essentially Polish stories in cramped spaces, in secret, in real danger, with few props and no lighting or sound technology. The actors wanted to so lift up the words as to convey idea most purely and emphatically. Just as an icon points back to the viewer for its full realization in his own being, their plays created a sacred space of encounter between audience and idea. As the viewer is moved, is provoked to come to a judgment, is challenged to respond, that space opens to God’s action within him.
Instead of propelling a wave of emotional stimuli, and initiating a thoughtless movement of gestural imitation in an audience, Rhapsodic Theatre, with its ‘words like a song’, sought to serve idea by proposing it well, and serve listeners by respecting the boundaries of their personhood. The Theatre of the Word demands more from us than to sit still while others act, vicariously experiencing action while atrophying in our own capacity to act. Instead of a bath of emotions, ‘free’ of intellectual analysis, reason, and judgment, we are involved in a questioning, and not supplied with a simple answer. Such a production isn’t complete until each of us then acts, freely, in response to the idea we have met through dramatization.
After Wojtyla became a priest, he continued to write plays, and The Jeweller’s Shop is his most famous. In it, he meditates on the Sacrament of Matrimony, through the lives of three different couples. In the third act, we meet the children of the first two couples. There are two spheres of action: the shop where they buy their wedding rings, and each character’s interior landscape. The Jeweler stands for the durability of marriage, as the couples reflect the pain and struggle in tension with that ideal.
We loved the movie, and had a great discussion of the ideas it placed before us – the importance of community to marital strength, the beauty of the Lover claiming his Bride, the way our response to the dissonance around us shapes our lives, the reality of the ‘cloud of witnesses’ that surrounds us, our longing for priests with time to be part of our families’ lives, and more.
In an amazing ‘God’s instance,’ The Jeweller’s Shop was also picked for this year’s readings by the Well Read Moms. God must agree with them that this a good time for the ‘year of the Spouse’!