sustain:if:able kiwi

researching the sounds of silence

As I explore spiritual practice, I find that sounds are being magnified. This week, as I researched the social impact of the spiritual practice of silence, I recognised

• a heater whirring
• human voices making introductions
• the turn of paper, the scratch of pen on paper as survey forms are completed,
• a match being struck and a candle lit, calling us to silence
• a phone timer sounding to call us out of silence
• the exhale of a person’s breath as a lit candle is blown out
• the rustle of lolly wrappers as an ending treat

Such are the sounds of Cohort C experiencing the spiritual practice of shared silence. This is one of 5 cohorts I am researching with as part of my John Templeton funded 12 month research of the social impact of spiritual practices.

Transforming Work with Brill (2024)

Delighted with the publication of Transforming Work: Missiological Perspectives for the Church in the World.

Several chapter authors have provided short summaries of their work.

an open door to welcome cohort C

Cohort C in my action research into the social impact of spiritual practices began last night. There was an open door on a chilly autumn evening.

Cohort C is a variation of cohort A, B and D (which begins tonight). Cohort C is shorter – 4 weeks not 8. Cohort C has different snacks – Werthers Originals. Cohort C is a different practice – silence. There are reasons for these variations, which I might explain in a future post.

But amid the changes, the same four ways to gather data remain. As part of the Psychology and Theology Cross-training research fellowship funded by John Templeton through the University of Birmingham (my project is described here), I am gathering data using surveys, focus group, individual journals and my participation. Together, this gives me qualitative and quantitative data, shared individually and with others.

On the first night we made introductions. Spiritual practices were introduced, first in general, then specifically in relation to silence. A candle was lit and we settled into a period of shared silence. We began with 10 minutes on our first night. It will be 20 minutes the second week, and 30 minutes the third week. Could sitting in silence with others have a social impact?

a table to welcome research cohort B

Yesterday involved laying a table of welcome for cohort B in research investigating the social impact of spiritual practices. The welcome included the offer of participant diaries to record individual experiences and a pre-survey. Plus cheese and crackers and my research diary for ethnographic observations as I introduce spiritual practices and we begin 8 weeks of exploration.

There is a lot of energy involved in recruiting participants, then finding a time and venue that works. So week 1 has a sense of anticipation and expectancy, as strangers connect, questions are clarified and we settle in our shared experience of spiritual practice.

The highlight was a participant holding two types of journal diary – one hard cover, the other white daisy – one in each hand, weighing which they would choose as a companion for recording their experiences over 8 weeks.

grassroots digital activism 12 months on

A year ago today I submitted my research ethics approval to undertake novel research into grassroots digital activism in climate justice. I was wanting to hit the ground running with my Institute for Advanced Studies in Humanities (IASH) Fellowship through Edinburgh University in June and July 2024.

My interest in researching grassroots digital activism in climate justice had been sparked by two experiences. First, research with Te Pae Tawhiti 2040 project on the future of theological education for the Anglican Province of Aotearoa, New Zealand and Polynesia and being in Fiji hearing the priority of climate justice among those in the Anglican Diocese of Polynesia. Second, being asked to write a book chapter on mission and digital cultures for a handbook with Oxford University Press and finding less research on the marks of mission of treasuring creation than telling and tending disciples.

Thankfully, the ethics approval was granted and the Fellowship with IASH was a great experience. In the 12 months since, a range of research outputs have flowed. These include a journal article with Theology and an academic book chapter with Bloomsbury (both forthcoming). There have been 4 presentations of the research. Plus a successful 1 day Colloquium back in Edinburgh in April this year, which I continue to progress toward an edited book.

Yesterday I pulled out the ethics consent forms. I needed them as I talked with a digital activist group about their possible participation in the project and as I write up a second book chapter. It was uncanny how 12 months on, the ethics consent forms still exactly fit with how the research has unfolded.

Looking at the ethics consent forms helped me recall the excitement and vulnerability of starting a new research project and stepping into an overseas university ethics process. Along with joy at what has resulted and hopefulness about the ongoing future of this particular research project.

Recruiting research participants = buying journals

One of the best parts of researching spiritual practices is buying research journals for my participants.

Journals are one of several ways I am gaining feedback. A survey at start, middle and end offers insight into impact over time. A focus group middle and end allows participants share their experiences with each other. An individual journal, completed weekly, captures unique insights and individual experiences. Together this mix of quantitative and qualitative data illuminates how people experience spiritual practices (for more on this 12 month Cross-training research fellowship with University of Birmingham, go here).

It was a joy this week to observe a participant in cohort A write something in their journal as they made a connection in the middle of exploring a spiritual practice. While I am learning with and from cohort A, now into it’s third week of exploring, I have been busy recruiting for further cohorts. I have waved journals as part of a verbal notice in a church service and providing information for church newsletters. I have even provided short videos, to play in church services when I have been busy with other commitments.

As a result of my recruiting, I have 3 more cohorts getting underway over the next few weeks. Which is quite daunting, as it means a very busy data gathering phase. But also really exciting as the number of participants increase and the variety of experiences multiplies.

And I get to buy more research journals! All with research ethics information pasted inside, along with the four writing prompts to get people started. All arranged in piles on the floor – for cohort B, C and D.

Because one of the best parts of researching spiritual practices is buying research journals!

recruiting for social impact of spiritual practices cohort

It was fun to be recruiting yesterday for participants in my social impact of religious practices research project. I did a short promotion in the notices at a local Presbyterian church, complete with flier to wave, along with consent forms and information sheet.

I was helpfully introduced as a person of many parts – minister, leader and theological educator. And for in that moment – researcher.

The social impact of religious practices research is made possible through the support of a grant from John Templeton Foundation, awarded via the grant entitled “New Perspectives on Social Psychology and Religious Cognition for Theology: Training and Developing Science-Engaged Theologians,” University of Birmingham.

Exploring Christian practices research cohort

I was very excited to begin a social impact of religious practices cohort this week. It was great to welcome participants with a hot drink and a heated room as I gathered their consent forms.

We then made introductions, first of ourselves, next of the research. As a Psychology and Theology Cross-training Fellow, I am learning about Christian practices through action-research, exploring practices with others over 8 weeks, gathering their feedback through several short surveys, focus groups and individual journal keeping.

A key resource is Adele Ahlberg Calhoun’s Spiritual Disciplines Handbook: Practices that Transform us (IVP, 2005). She defines spiritual practices as processes that “put is in a place where we can begin to notice God and respond” (Calhoun, 20).

As part of the introduction, I talked about two approaches to exploring spiritual practices. One is the smorgasboard approach, where you spread out a buffet of practices and pick and choose across a wide range of practices. Another is the savour approach, where you go deep by focusing on a specific practice.

I introduced the “go deep” spiritual practice we will be savouring and we began our first week of exploration. How people respond is already providing rich insights into how people experience Christian practices.

I am wanting to recruit several cohorts, as part of learning with and among different communities. So if you or your church community might be interested, do message me.

A “Three months on” report

This week my work for AngelWings Ltd involves the writing of a “Three Months On” report. As a research organisation, we have been contracted to explore the experience and clarify the impact of a revitalising initiative in a denomination over three years. This has required us to design two unique surveys, make introductions to 18 local congregations and conduct participant observation.

What is the impact? What are the learnings? This is the first of three reports we are writing over a three year period. After each report, we then offer to facilitate learning conversations about the data, to help with clarifying further iterations.

Currently the writing involves juggling data from 91 responses to an impact survey, 47 responses to an experience survey and feedback from 18 conversations, along with 2 participant observations.

Which meant some cafe time today, with a large sheet of paper and highlighters undertaking thematic analysis from the research diary. It is just fascinating to discern threads and identify findings among local congregations.

IAPR 2025 abstract acceptance

Well this was not in the 2025 bingo sheet but delighted to have a conference paper accepted for the biennial International Association for the Psychology of Religion in Birmingham 2025.

Titled: Listen up: The Social Impact of selected religious practices, my paper will present initial findings from my social impact of religious practices research with Psychology and Theology Cross training fellowship, funded by John Templeton. Over 12 months, I am undertaking action research by gathering people to explore spiritual practices over 8 sessions and inviting their feedback through pre- and post-survey, keeping a research journal and sharing their experience in focus groups.

For years I have offered teaching in mission and discernment. This research project allows me to explore in greater depth what is happening for people and how the Spirit might be present through spiritual practices.

While I’m naturally curious, I find working across disciplines quite intimidating. The Psychology and Theology Cross training team have been so helpful. They provided encouragement to submit. They provided several abstracts from previous conferences to help demonstrate what it means to write up research in the domain of psychology (which is so different from theology). Further, they also offered feedback on abstract drafts, not only suggesting additions but also offering edits to help keep the abstract within the required word limits. So constructive!

Finally, I’m also grateful for grant funding from John Templeton which makes this possible. Being an independent scholar, there are significant costs in attending conferences and funding makes presenting research possible.

Best of all, my partner-in-life and research, Dr Lynne Taylor, has also had her research accepted. So we will get to experience Birmingham together.

It means a 3rd consecutive experience of a UK summer, following on from my Glasgow University funded research in 2023 and my IASH/Edinburgh University funded research in 2024.

3 weeks in UK for research presentations

I’m in the United Kingdom for 3 weeks, from 23 March to 14 April, 2025. I am excited to speak about three different research projects that I’ve been working on for several months.

First, I am in Glasgow, speaking at the University of Glasgow on Mission, Empire and Coerced Migration on Thursday 27th March, 5pm. This is the fruit of my 2023 University of Glasgow Library Research Fellowship.

Second, I am in Edinburgh as part of the Festival 55th of IASH. I am co-ordinating the Grassroots and indigenous digital faith-based activism colloquium where I am one of 6 people delivering a paper. This is fruit of my time as a Research Fellow at IASH in Edinburgh in June/July 2024.

Finally, I am in Birmingham for the Psychology and Theology Cross-training fellowship. As part of this week in Birmingham, I am presenting a work-in-progress on my research into the social impact of spiritual practices in religious organisations.

Then home. Yippee.

introducing spiritual practices

I’m researching spiritual practices. The project is part of a Psychology and Theology Cross training fellowship, funded by John Templeton, that extends over 12 months.

I’m researching the social impact of spiritual practices. I could research by reading Scripture or exploring church history or reading books that seek to describe and explain spiritual practices. But I’m curious about how people respond to spiritual practices.

So I’m looking for people willing to explore spiritual practices over 8 sessions and to give feedback on their experiences in several ways, including several surveys, two focus groups and keeping and individual journey.

This week I offered an introductory session in a local Christian congregation to consenting adults. Arriving to an empty church, I noticed they had several couches in their foyer. I pulled several chairs around the couches into a circle and got myself organised.

Each couch and chair got a Bible verse and a post-it note. During the session, people would choose a brightly coloured pen to underline a key phrase that stood out to them from the Bible passage and write down their ideal snacks that I could provide to sustain us through our sessions. I got out a Bible and my go-to book, The Spiritual Disciplines Handbook by Adele Calhoun. I laid out my teaching notes, along with my research diary and pen for taking my own notes as people shared.

It was great to be researching with people, beginnning a conversation about their experiences of spiritual practices and what it might mean to “learn to live freely and lightly” (Matthew 11:30, The Message).

Grassroots and indigenous digital faith-based activism colloquium: April 4

I’m thrilled to have pulled together and to be part of the Grassroots and indigenous digital faith-based activism colloquium, in Edinburgh on 4 April, 2025.

The day involves 6 papers, presenting research on faith-based digital activism in Asia, Africa and Oceania. The full colloquium programme, with abstracts and author details, is Conference programme Grassroots and indigenous digital faith-based activism.

The Grassroots and indigenous digital faith-based activism colloquium is nested within the 55th Festival of IASH, exploring fruit of their three year project around decoloniality. To further my June/July 2024 research fellowship with IASH, I proposed a gathering around indigenous digital faith-based activism. I wanted to gather other scholars from diverse contexts with the hope of working toward an edited book.

IASH agreed. Other sponsors came on board, including Researching Indigenous Studies and Christianity Network (RISC), the Centre for Theology and Public Issues (CTPI) and the Centre for the Study of World Christianity (CSWC). A call for papers went out in late November. Blind peer review happened through January, along with lots of ongoing organising with IASH. It has been a thrill to work with different research centres and to collaborate with scholars from diverse contexts. And in a few weeks, to be able to present some of my research into Oceanic digital activism in Edinburgh.

People can attend either virtually or face to face.

To register for in-person at IASH, RSVP Dr Steve Taylor at kiwidrsteve@gmail.com and advise any dietary or access requirements. Lunch is provided. Bookings are limited to 8 people.

Virtual delegates can register here. This will allow access to the Grassroots and indigenous digital faith-based activism colloquium plus all events associated with the IASH’s 55th Anniversary Celebrations: Institute Project on Decoloniality Conference on Thursday 3 April and Friday 4 April.

Race, Justice and mission: Glasgow archival perspectives on missionary engagement and South Pacific “blackbirding”

With a nod to sea shanties and the need to decolonise history, here’s a summary of some writing I’ve just completed, and a presentation I’ll be doing at Trinity College, University of Glasgow, in a few weeks time.

Race, Justice and mission: Glasgow archival perspectives on missionary engagement and South Pacific “blackbirding”

“There once was a ship that put to sea … to bring us sugar and tea and rum.” Sea shanties make for catchy TikTok viral hits. They also make visible mercantile activity and migratory labour flows upon which empires expanded.

Historical imaginaries often begin with ships that put to sea and journey from north to south. Yet in the corners of the archives are experiences from the Pacific northward, as Indigenous peoples engaged in what they saw as reciprocity in Oceanic voyaging.

This paper analyses the work of Williamu, an Indigenous man from the islands then called the New Hebrides, who lived in Scotland between 1861 and 1862. During his time in Scotland, Williamu wrote nineteen letters. These were translated by Rev John Inglis, who in 1883 was awarded an honorary doctorate by the University of Glasgow for his linguistic skills.

Williamu’s letters, housed in the University of Glasgow Archives and Special Collections, provide a remarkable account of the Indigenous meeting the imperial. They also contain tragedy as Williamu processes the death of his wife, Dora, from diseases carried by ships that put to sea.

This paper will examine these letters using frames of locating, initial encounter and theodicies of migration. It will document the agency of Indigenous people as initiative takers and the presence of “sugar and tea and rum” in the histories of migration and religion.