Group dynamics for reflecting on spiritual theology

Another interesting day for group sharing with my class on Youth Spirituality (TA2160) this rainy morning at the UPS.

The theme for the discussion today drew from the fourth chapter of Jacques Schepens study on youth spirituality: Spirituality as a Journey of Human Maturation and Faith: Genetic-Psychological Approach. Several of the students are away this week for a study-trip to the Holy Land, and others seemed to have withdrawn from the course. One never quite knows at this university which of the students is taking the course and who is simply “sitting in”. At any rate, there were six groups, working in different languages and concentrating on this same theme.

At the start of the session I offered just a couple of indications for reflection, but then launched the break-out immediately. Happily, we are assigned to Aula VI (Room 6), which is large and airy. Each group can discuss freely and not be disturbed by the other groups.

The dynamics of moving into groups is interesting in itself. While the groups discuss, I move from group to group. Normally there are seven groups: two in Italian, two in English, one each in Spanish, Polish and Arabic. I cannot understand what the Polish and Arabic-speaking groups are saying in words, but I do watch their body language. Here are some of my observations.

Italian-speaking Brazilian/Romanian/Congolese group

The first Italian-speaking group used to have a student from southern Italy, and numbered six members. The Italian woman has dropped the course, it would seem. That is, she told this to the group last week, but never said a word to me. Interesting, no? One other was missing today, because he had to work on his immigration status at the Questura (Italian police). This happens often. Every class someone is away to clear up his or her immigration status. So the group of “Italians” today consisted of one Romanian, two Brazilans and one Congolese who is a missionary in the Ivory Coast.

They centered their discussion mainly on the role of parents, guardians and educators. How can the adults who are significant in the lives of our young people be more supportive for the journey of faith? Do they give the young permission to be themselves? Do they encourage them in their aspirations to become a contributing member of Society? Do they foster their religious growth and relationship with God? Interesting questions that moved these “Italians” into a lively discussion.

Polish Group

The Polish group is more varied than it seems. There are two Salesians and one Franciscan enrolled in the faculty of theology, and one religious sister enrolled in the faculty of education. One of the Salesians has spent the last decade and more in Africa, and belongs to the Zambia province. They are conscientious to the max. Sister Joanna has been unable to attend the last two sessions for health reasons, but she e-mailed her reflections to the others, and they take her words into consideration as they build their group discussion.

Afro-Asian English-speaking group

The two English-speaking groups that we usually have in this class had to consolidate today into one group. This was due to the absence of several who have gone to the Holy Land. This might have caused a bit of a set back, but it did not. All of these students already know each other. They come from the Philippines, Ethiopia, Sri Lanka, and China. However, it is interesting to me that the cultural features do kick in between the Asian and Africans. They like to express themselves in stories… sometimes long stories. This leaves one speaking and the others listening. However, of all the groups, these are the ones who are most articulate in the end. They seem more easily to apply the theory of the text to their own very different worlds.

Arabic-speaking Group

In the past, I have had students from Lebanon, but this year I have four students in my class from the Arab world. It is very exciting for me, actually. There is a Salesian from Egypt, a Salesian from Syria, a member of the Focolari from Lebanon and a diocesan priest from Lebanon. At first, they hesitated to form one group. They wanted to have a wider sharing with others. However, one of the group really struggles in Italian, and the others who do speak well enough, tend to feel a bit overwhelmed when in groups with the very vocal Italians. In their own group, however, the Arabic-speaking do quite well.

Naturally, this is one of the groups whose language I do not understand. I watch the brothers from the Middle East and sometimes sit right at their table as I do so. It is easy to follow the discussion because they are a gesturing people, as are most Mediterraneans. Often I can understand the hand motions. What I do notice is that each of them speaks to the issues; they share their experiences of youth in their own, very variegated world and try to make sense of the Northern European models offered by Jacques Schepens in the class text. What’s more, they maintain eye-contact and show that they are listening carefully to one another. This is very impressive.

Spaniards and Latin Americans form one group

The Spanish-speaking, sometimes reaching eight persons, like to make one group. The risk is that not everyone has a chance to speak. In fact, the Spaniards in the group are more assertive and vocal than are the Latin Americans. The Spaniards also attempt to grapple with the great ideas of culture and education, of political shifts and the New Europe. They are well acquainted with the philosophies of modernism and postmodernism, and they are interested in clarifying the issues. They want to say what is at stake and what is at risk. And they talk vehemently, while the Latin Americans listen to them and begin to smile broadly. Yet, as I sit with them, I recognize the dynamic. Yes, the Latin Americans enjoy watching the Spaniards “go at it”, but when any of them do speak up, the Latin Americans always make an important point that moves the group beyond deadlock to practical and pastoral considerations.

Amused Latin Americans listen to intense Spaniards

The Spanish-speaking, of all those in the class, are the least hesitant. They are the first to move into the break-up mode, the first to report back to the main group. They clarify and disagree, but they seem to be the most ready to change their opinion based on what they hear from the considerations of the others. They are natural “discussers”, and each seems strong on process. What they bring back to the whole group, I find, is very valuable.

The last group that I visited during the group discussion was another Italian-speaking group. This group is mixed too, of course, with one priest, two deacons and a sister; one northern Italian, one southern Italian, one Filipina and one Vietnamese. I have noticed that, as the weeks progress, that all the members of this group have become very expressive. Each articulates points from the readings and from their experience of young people today. The two Italians come from post-modern situations; the two Asians come from very close-knit and traditional surroundings. What is seen as a threat by the Catholic Asians is taken as a matter of course by the Italians.

Italy, Philippines and Vietnam are represented in this Italian-speaking group

Yet, of all the Europeans, the Italians are the least likely to yield when they see principles compromised in the education of the young. The situation is not an easy one in their country, but the family continues to exert a tremendous influence. By extension, those concerned with the education of the young place great value on working with families too. It is on this theme that those from the Philippines and Catholic Vietnam are most likely to be in agreement with the Italians.

One class period: 45 minutes: 7 groups… very intense discussions and, I hope, a way to deepen their learning.