sustain:if:able kiwi

listening capital defined

I define listening capital as an asset that results from being fully present in high-quality listening. Investing in listening capital has benefits that are immediate and long term. It builds trust, encourages partnerships and cultivates capacity for risk.

The possibility of capital being more than simply economic is present in a definition of capital as “heterogeneous resource combinations” (Endres & Harper, 2020: 161). They observe that capital includes land, natural resources, financial capital, human capabilities and other intangibles.

While capital is often interpreted in monetary terms, the concept of social capital has received increasing attention within social economy research (Lewis & Chamlee Wright, 2008). Chris Woods summarises social capital as “bundles of knowledge obtained through social interactions, such as networking, [that] creates norms of trust, reciprocity, and respect” (Woods, 2025: 13).

High-quality listening strengthens connections between speaker and listener. Community relationships are intensified as listening cultivates a positive emotional climate and mutual understanding (Kluger & Mizrahi, 2023). High-quality listening results in a sense of togetherness and increased interpersonal disclosure (Kluger & Itzchakov, 2022). The elements of high-quality listening include attention, comprehension and intention. High quality listening results in feelings of belonging, connection, and acceptance and thus contributes to social connection and human flourishing.

Hence listening capital is a social asset that grows as listeners invest in high-quality listening. Investing in listening capital becomes an important element in leading through change.

The concept of listening capital and the benefits for change management and community development emerge from reflection on my research. This includes my John Templeton funded research into the Social Impacts of Listening Practices in Religious Organisations. It also includes impact evaluation research I have done for organisations in Australia and New Zealand, including ethnographic observation of consultancy processes and interviews with participants about their experiences.

Across these different research projects it is clear that being listened to builds trust and opens people to consider different perspectives and new insights.

Pop-up chaplaincy spaces

I’m looking to connect with people who make (or inhabit) what I’m calling “Pop-up chaplaincy spaces.” You might be (or know of) a chaplain, perhaps working in university, military, school or hospital. You might have a knack of creating “pop-up” spaces. These “pop-up” spaces don’t assume that the people you minister among come to you, at your office, or attend worship services, or sign up to attend groups. Rather, they “pop-in” to shared communal spaces like staff rooms or foyers and in ways that feel safe for them and for you as a chaplain. These spaces are transient and informal and work in ways that build conversations and connections between you as chaplain and the communities you serve.

If this is you (or you know someone), I would love to chat about how you go about making these “pop-up” spaces and what you are learning.

I am asking because it is for a piece of contract research I’m doing for a community chaplaincy provider. When you get in contact (email me on kiwidrsteve at gmail dot com), I’ll explain a bit more about the project and outline the ethics, including what happens to the information you provide. I’ll answer any clarifying questions you have and if you are willing to have a conversation, make a time.

Photo thanks to Photoz ace on Unsplash

Interruptive Interviews at the Intersection of Psychology and Theology blog piece

I’m pleased to have a collaborative blog piece published on the Crosstraining Psychology and Theology blog.

Titled Interruptive Interviews at the Intersection of Psychology and Theology, it’s a collaboration with two colleagues in my Crosstraining cohort, Dr. Alison Woolley, Dr. Allen Jorgenson and myself.

The blog emerged from a comment made by Allen during a presentation, which resonated with my research experience and prompted a conversation with Alison afterward, who provided some intellectual resource. The result was the blog, in which we offer three qualitative research experiences from our interdisciplinary research in the Crosstraining programme and bring it into dialogue with theory in psychology and theology.

It was a delight to write with colleagues like Alison and Allen, who are not only smart and competent, but delightfully human. I’m grateful for the experience.

(The blog is the second blog piece I’ve had published with on the Crosstraining Psychology and Theology blog. The other was back in January, when I wrote a blog on Listening with Purpose II: A Theologian Reflects on the Interface between Theology and Psychology).

Listening in ministry and mission

It was lots of fun over this weekend speaking online to ordination candidates at Cuddesdon, England. We lived as a family at Cuddesdon for a Northern Hemisphere Christmas experience in 2011. So it was a delight to be able to offer something back to a place that had kept us warm and snug during several snow snaps.

I was asked to speak for two 90 minute sessions. One session was on listening in ministry. Another session was on listening in mission. It was fun to work over zoom and to invite participants into various listening experiences all while I was projected on screen. To help with engagement, one session involved lectio divina and sharing in pairs (the photo was taken while participants were sharing in pairs). The other session involved two case studies with group work.

The sessions were based on my cross-training research into the social impact of shared spiritual practices. It has been really helpful to think about the implications of the research for congregational leaders. I am 11 months into what is a 12 month project. So to be asked to think about the “so what” was perfect timing really.

It was also an integrative and redemptive experience. With Mark Johnston, during 2015-2020, I had developed and taught a course called Listening in Mission. So it was a rich experience five years later to return to those notes and think about how my current research into shared spiritual practices might inform and expand my thinking.

Thanks Cuddesdon for inviting me. Thanks Psychology Cross-Training Fellowship for the current research opportunities.

praying with wool and coin for others (working with Luke 15:1-10)

I was preaching and leading worship on Sunday. The Bible text was Luke 15:1-10, the shepherd who looks for one lost sheep and the woman who looks for one lost coin. Sitting with the two parables, I was struck by the value of sheep and coins. They were significant assets in first century Israel. I wanted the value inherent in these lost things to shape how we prayed.

Hence my prayers for others began by handing out wool (snippets from the end of some balls of wool) and coins (chocolate wrapped in gold foil). Each person was invited to take some wool and a coin.

Then we prayed for others. Here are my words.

Let us pray. As we begin, I invite us to hold our wool. With our eyes closed I invite us to consider how we always see sheep in flocks. Sheep like other sheep. Sheep get very anxious when they are separated from their flock.

Today we pause in silence and think of people we know who might be anxious, who might feel separated from other people and isolated from community.

We ask that they would know that you seek them, look for them and that we would be a community that rejoices when they are found.

As we continue to pray, I invite us to swap our wool for our coin. As we hold our coin, I invite us to consider how coins have value. They are an asset to be treasured. They allow us to have choices and make decisions. Coins empower us.

Today we pause in silence and think of people we know who need to feel valued and be empowered. It might be us. It might be others.

We ask that you would seek them, look for them, and that we would be a community that rejoices when they feel valued and empowered.

With wool and coins, we thank that you value the lost, the anxious and those who feel a long way from home. Thanks that in Jesus Christ you seek us and look for us and call us and welcome us home.

We love. We praise you. We bless you.

Help us as a congregation to celebrate your love and welcome in God’s presence forever.
We pray in the name of the good shepherd and the searching woman. Amen.

Relational labour and faith-based digital activism book chapter acceptance

A chapter I wrote – “Relational labour and faith-based digital activism: theorising the interplay between online and offline” – has been accepted by the editors and signed to the publishers (Bloomsbury). Hooray.

The initial research was presented at the Global Network for Digital Theology in June 2024. I thought I was just clearing my throat methodologically. So I was delightfully surprised to be invited to turn the paper into words a few months later. I submitted a chapter in April 2025 and revisions in June 2025. The chapter is due for release in 2026 in a volume titled – Disconnected: Digital Theology in and between Contexts, edited by Florian Hoehne and Frida Mannerfelt.

The book chapter is the second publication resulting from my stint as a Visiting Research Fellow at the Institute for Advanced Studies in the Humanities at the University of Edinburgh in the summer of 2024. The first was a journal article, recently published in Theology.

Visualizing online climate change activism: public eco-theologies in grassroots climate-justice organizations. Theology 128(4), 247-256. https://doi.org/10.1177/0040571X251354942

Having multiple academic outputs (with more announcements to come) from a Visiting Fellowship is most encouraging.

Here’s the abstract for “Relational labour and faith-based digital activism: theorising the interplay between online and offline”:

Real life is invariably more complex than ideal theories. This paper describes research into how digital activists in faith-based organisations advocate for justice.

An initial literature review located typologies of online activism that originated in the USA and Europe. This raised the question of how to decolonise existing theories of digital activism. Identity, power and ethics in research suggested the need for a case study approach to centre the digital activism of indigenous communities. A side-by-side approach in research was also developed that brought visual grammar analysis of digital images into dialogue with interviews with activists.

However, in the real world, this ideal research design encountered the reality that my participants were conducting digital activism in their spare time. Auto-ethnographic reflection on how activists responded to my requests for interviews helped me realise that their responses were a valuable source of data. Relational labour is a concept that explains how my participants were activating for justice amid the mundane realities of their offline lives. Theologically, Jesus affirmed relational labour when he observed the tax collector and the widow making offerings in the temple.

My description of idealised methodologies, real-world research experiences and a theory of relational labour has implications for digital theology. Digital worlds are profoundly contextual worlds. Research must consider not only identity, power and ethics but also how offline realities shape online representations. While most researchers express gratitude to their interview participants, in this paper, I am equally grateful to the research participants who said no and later.

presenting social impact of shared spiritual practices research at Ecclesiology and Ethnography conference 2025

It was really helpful to present my social impact of shared religious practices research at the 2025 Ecclesiology and Ethnography conference in Durham, UK last week.

First, it’s a long way from New Zealand to England and there are geographic degrees of isolation that inevitably result. So it’s always good to be presenting internationally, maintaining connections and developing networks.

Second, the Ecclesiology and Ethnography conference is a lot of fun. There’s live music on the Wednesday. There’s a constructive and encouraging ethos. There are people who remember me from previous years, and I remember them. So it’s simply a great conference to be part of.

Third, I had presented on the research at the biennial International Association for the Psychology of Religion conference in Birmingham a few weeks earlier. So it was good to be able to return to a powerpoint and a presentation I had already worked on, rather than starting from scratch.

Fourth, it was fascinating presenting the same research to practical theologians (Ecclesiology and Ethnography conference) and not psychologists of religion (IAPR). Different audiences, different interests. So it was interesting reflecting on what I wanted to change, and why and what that said about psychologically-engaged theology. It was also interesting to have different questions being asked. The IAPR questions focused on research design. In contrast, several E and E conference questions pushed me to consider further research.

• Could I imagine doing shared spiritual practice online?
• Was there any indication that some participants might struggle with Bible engagement? How might those who are neurodiverse engage with Christian practices like lectio divina?

Several other E and E conference questions suggested further theoretical dialogue partners.

• Had I thought of engaging John Zizoulas and his work on somatic modes of attention?
• Was there any resonance with my work and that of Helmut Rosa’s work on resonance?

These are helpful suggestions and give me food for thought.

Finally, my thanks to the Ecclesiology and Ethnography conference organisors for accepting my paper. My thanks to the John Templeton Foundation, for providing the funding to make possible not only the long haul travel but also the in-country train travel, conference fees and accommodation.

Prayers for others Jeremiah 18:1-12 Year C 2025

It was a privilege to offer prayers for others at the Scots Kirk in Paris on Sunday 7 September. The Old Testament Bible passage was Jeremiah 18:1-12, where Jeremiah watches the potter work with clay, which is then compared to God’s dealings with the nation of Israel. The passage suggests a way of praying as thinking about God the potter putting the world (cities, nations, congregations, individuals) on the wheel.

God our maker, Working at the wheel that is our world,
Moulding, remoulding, making communities of hope and justice,
In our prayers for others, we place on Your wheel this city of Paris
We pray your blessing on town planners and city officials and those who clean our streets
We pray your wisdom for teachers and patience for students returning to school
We pray your compassion for those who support and care for the homeless and isolated
Working at the wheel, Moulding our cities, as places of justice for all; Lord in your mercy, Hear our prayer

God who moulds us, working at Your wheel, We bring to you the nations of the world,
We pray for Presidents and Prime Ministers, diplomats and trade negotatiators
We pray your blessing on cities under siege, in Ukraine, Gaza and Sudan and the countries of Benin, Ivory Coast and Togo,
We pray for nations in the Pacific, like Papua New Guina celebrating 50 years of independence this week, and Pacific nations still seeking independence
God, mould the nations, as places of hospitality for all
Lord in your mercy, Hear our prayer

God who moulds us, We bring to you this congregation and the wider Church
We pray your blessing on Scots Kirk, on the ministry of Word and Sacrament here each  Sunday, on the mission of all of us in our apartments and places of vocation
We pray your wisdom for the International Presbytery of Church of Scotland and the moderator Rosie Frew, as she speaks for justice and offers words of hope
We pray your grace and abundance on other Christian communities in this city
Working at the wheel, Moulding our churches, as places of abundance for all;
Lord in your mercy, Hear our prayer

God who moulds us, We bring to you ourselves and those we know,
We pray your blessing – for health and wholeness for those who are sick and grieving
For clarity for those seeking for the words of eternal life
For courage for each of us to embrace the cost of discipleship,  to let you mould our passions and possessions. Working at the wheel, Moulding each of us through the cost of discipleship;
Lord in your mercy, Hear our prayer

the anxiety of interdisciplinary research

Interdisciplinary research is certainly anxious making. Last week, I presented my social impact of selected religious practices research at the biennial International Association for the Psychology of Religion conference in Birmingham.

Presenting internationally to psychologists researching religion was certainly not on my 2025 bingo sheet as the year begun. But with the encouragement of the Psychology and Theology Cross training team at the University of Birmingham and the generous offer of financial support from the John Templeton Foundation, my abstract was accepted and I found myself as a practical theologian stepping across academic disciplines.

It was a work in progress presentation. I had completed data collection the evening before I departed New Zealand, so my paper focused on the value of listening in community building and the lack of empirical research into participant experiences of engaging in religious practices. I introduced my research methods, sharing how I was doing action research, inviting participants to share in 8 sessions of lectio divina and gathering data through focus groups, a longitudinal survey, individual diaries and my participant observation. I offered some memorable quotes, from an initial code of two focus groups that I wrapped up, one in June, the other in early July.

And then the time for questions. From experts from other disciplines! How would they respond to my research? Anxiously, I invited questions.

• A first hand went up. They asked why I called what I was doing action research. I noted first that I was researching action, in the sharing together of the practice of lectio divina. Further, as I implemented my design, I made adjustments in response to events that occurred during sessions. Third, my grant application included the words “pilot study” and one of my stated outcomes was to make connections with other scholars researching spiritual practices with a view to further research. So I hoped my initial work would spiral into further research of action.
• A second hand went up. They said they liked the design and asked what Bible passages I used in the lectio divina sessions. I replied the story of Moses and the burning bush in Exodus 3 and the transfiguration in Matthew 17.
• A third hand went up. They congratulated me on my research and asked for more understanding of how practising lectio divina might strengthen community. I responded with a story shared by one of my participants in an interview.

The five minutes for questions was complete. I was done. I had survived. And still alive.

My research into the social impact of selected religious practices had been treated with thoughtful respect. The questions had been genuine.

“It’s really a joy to listen to other people” research poster

My research poster I presented at the Psychology-engaged Theology Conference in Birmingham, 2025 as part of a Capstone event for the Psychologically-Engaged Theologians Cross-training fellowship I have been part of. The poster is a “work in progress” – a preliminary analysis of half of the data from half of the research cohorts I have conducted.

a researching life and 24% of my winter evenings

Last night was another session in my research into the social impact of spiritual practices. It was raining and misty as I drove to Cohort D for our sixth evening sharing in spiritual practice.

I began this data gathering phase of the research on 1 May. It’s now the 31st of July. I’ve conducted 26 sessions with 4 cohorts over the last 92 days. 24% of my evenings this winter have been out and about researching!!

Thankfully, only a few nights have been raining. Pleasingly, all my participants have been engaged, engaging and informative. Gratifyingly I expect to shortly have 7 focus groups, 23 weekly journals and 64 survey forms. That’s a very rich store of qualitative data to inform my research into the social impact of shared spiritual practices (as part of the Psychologically engaged theology crosss-training with John Templeton)

(I know that social media posts are supposed to have visual images to draw attention. But honestly, it was too wet, dark and cold last night to grab an image of a wet and cold Dunedin night!)

emoji-gesis! Visualising online climate change activism: public eco-theologies in grassroots climate-justice organisations article

I’m delighted to have some new research published in Theology journal.

Taylor, S. (2025). Visualizing online climate change activism: public eco-theologies in grassroots climate-justice organizations. Theology, 128(4), 247-256. https://doi.org/10.1177/0040571X251354942

Keywords – climate justice – digital activism – public theology – social media – visual grammar

My paper explores how visual images are used in digital activism. Visual images are a key dimension of online communication. I research the social media visual images of two UK Christian organisations activating for climate justice.

I describe visual grammar analysis and emoji-gesis. I demonstrate how colour, perspective and composition read the header images of these two activist organisations. I do emoji-gesis by tracking how emoji’s communicate different activist journeys.

The visual grammar of the two organisations is distinctive. The visual posting is a public theology that communicates activist journeys, intergenerational participation and prayer. Images of prayer as public witness offer a unique online activism, different from how secular activist organisations mobilise collective action. The research has practical implications for Christian organisations. It encourages developing unique visual identities rather than one-size fits all approaches to activism.

I’m delighted for several reasons.

1. Its great to have some emoji-gesis published. The article includes analysis of emojis used online in climate justice organisations. There is an entire paragraph where I write with the emojis (the Theology journal kindly let me offer a colour version for free).
2. It’s always great to be published academically and to watch work grow and improve through peer review and copy editing.
3. This is the first public research output emerging from my research fellowship with IASH, Edinburgh. There has been a long slow burn – applying for the research fellowship, navigating research ethics in a different university, learning in a new city.
4. It’s a placemarker and the first in what will be a range of outputs from the Grassroots digital activisms project. There is a book chapter accepted. The April 2025 colloquium is a work in progress toward a special issue of a journal. There is ongoing research which could well result in more outputs.
5. To have all this emerging from what was such a fun 7 weeks in Edinburgh is very satisfying.

brief review of Material by Nick Kary

Glad to have read Material by Nick Kary. It explores handcraft by sharing interviews with crafters in the South of England. Basket makers, copper smiths, furniture makers reflect on place, making and identity. 

It’s an intense read, tightly woven but worth the readers attention. My copy has around 15 pages marked that have helpful thoughts about the process of making. It’s given me new ways of thinking about my own research of makers, both those who knit for Christian mission and who activate in digital space for climate justice.

baking cakes and marking research transitions

Three of my action research cohorts have finished in recent weeks. As part of our ending, I’ve enjoyed baking cakes.

Banana cakes, with either chocolate or lemon flavoured icing!

I’ve baked cakes for several reasons.

1. It marks a change. Probably as much for me as for my participants, it’s a way of marking and ending. As I cream the sugar and mash the bananas, there’s a chance to reflect on our time together and be aware of a change.
2. It expresses gratitude for time. My participants have generously given eight hours to share together in spiritual practice over eight sessions. Some research projects offer incentives to participants, like book vouchers or cash payments, to thank them for their time. However, financial incentives can make the research feel more transactional and might not match the motivations of my participants. A homemade cake feels an appropriate thankyou for my particular cohorts.
3. It manages the debrief. Once the final pieces of data are gathered, I offer to share a brief explanation of the research design. Some participants are interested. Other participants aren’t. Having a cake provides a way to relationally manage the range of responses. I offer serviettes and invite people to take a slice of cake and leave if they wish. Or to stay, enjoy the cake and learn a bit more about the research. People are different and the cake help manage the debrief with a bit of humour and humanity.
4. It navigates a relational transition. The ending of data gathering means there is a farewell. This is with myself as the researcher. It can also be between the participants. Some people want to linger, to ask me a specific question, to make an observation or to arrange to connect in a different way with someone they have enjoyed connecting with a bit more deeply. Having cake helps with this relational transition.

I’ve not baked cakes for other research projects. But it’s been an appropriate way to end this project and mark transitions with the different cohorts who have shared with me in religious practice over this particular piece of John Templeton funded research.