THE ART OF DIGNITY.

Our work goes beyond thinking of the poor as poor, it reaches the point of thinking of the human being in a condition of poverty with the possibility of transforming said condition; our work aims to validate the human being from the depths of himself, in search of a genuine reading of dignity.

1. What is special about our work?

a) We establish a relationship between the life intention of people and their subsistence conditions, understanding poverty not only from the economic framework and even less as a impediment, but as a challenge to overcome. In this sense, the poverty on which we work is that sensation that leaves human beings without elements to face the vicissitudes of life and in which the strength to transcend it must emerge from within each person. We help people find alternatives so that they can recognize themselves and project themselves into different living conditions. b) Art is a fundamental element in this task, since it is not a product or a simple practice, nor just a therapeutic exercise, but rather a means and an end at the same time, to reach the identification of the human in each human being. We understand the human as the minimum necessary conditions for all that lead people to recognize themselves in a social exercise with others; In this sense, it is necessary for each person to first recognize in themselves an aesthetic, THEIR aesthetic, a beauty, THEIR beauty and a self-esteem that they later put into play with others; In other words, art allows each human being to perceive himself and the other with dignity.

2. What do we achieve with our work?

a) Although we seek to make people happy, we have achieved in many people that the way to search for this happiness is conscious, that they realize what the conditions in which each of them lives, both economically and in relationships with others, with nature and with the world. Hence the importance of reaching parents from childhood, because children and young people are the faithful mirrors of the life experiences of each family, those who generate the questions and the managers of the answers. b) We get families to assume their lives with a different look than that provided by misery or exclusion; many of these successful cases are because the families have the drive and we just have to help direct it; With other people, the exercise is more complex because life has left traces on them that are difficult to erase. In all cases, it is the people themselves who are in charge of deciding whether or not to change, we just offer different paths. c) We have made people recognize us more as a safe place, where they can learn everything from reading and writing skills to defending their rights, from a professional practice marked by establishing bonds of trust with people, this makes the relationship with each one of them more transparent and disinterested. d) We make people understand that they are actors in their own process, that they are the makers of their own lives and therefore so much so that they are co-responsible in the processes of their families and their children. 3. What is our horizon? a) We look for people to take their lives into their own hands. b) We want to generate proposals that strengthen family ties based on clear and transparent relationships between the different members of the family group c) We want children and young people to grow up in a healthy and harmonious way d) We want children and young people to project themselves beyond the alternatives offered by vulnerability and poverty e) We want to generate autonomous processes in people, so that assistance is only for the exceptional and not the rule. Our actions demand as teachers a permanent self-formation and coherence in relation to the dynamics individual and group immersed in different problems. Social and Human Intervention The Waldorf Corporation focuses its practice on the integral development of the human being, enabling other alternatives and perspectives, in search of building a different future for the new generations.

Although the process begins with direct work with the children from the Kindergarten and PAES program, the intervention structure allows us to reach the families, generating bonds of trust and environments ready for dialogue, where knowing the family history is facilitated. and shed light on what the same family expects for its future. It is clear that one of the biggest difficulties has to do with the economic situation and, in general, subsistence conditions; but apparently in the development of the transdisciplinary work of the Corporation, in addition to the problems related to subsistence, there are those related to identity, the sense of belonging, autonomy and the self-esteem. We can talk about problems related to the "life impulse", understood as that which motivates people to live, to progress, to seek new opportunities and to learn effective mechanisms to overcome the problems of everyday life. We have realized that, in the area where the Corporation is located, the lack of strength in the impulse, or the disoriented impulse are the greatest difficulties when looking for alternatives to transform the conditions of poverty.
The exercise that the State and many entities carry out from a welfare-paternalistic point of view is insufficient and sometimes presents an aggravating circumstance: people disregard their own responsibilities and get used to a precarious but stable daily life, in the hands of third parties who provide what is necessary to survive. In other words, people get used to institutions keeping them or their children in welfare schemes. This generates limitations in the mentality of many people who evade in different ways their role of co-responsibility towards their family group and towards themselves.
In the current conditions of the country it is easier to allow the State or institutions to enter the houses bringing food, clothing or free education, where adults do not have to do anything Unlike showing that they are destitute, this diminishes their willpower to face the conditions of life and fight for a different situation. This situation generates in people the sensation of dependence on the State, of resignation, acceptance or comfort in front of their precarious living conditions.

In addition to this situation, the living conditions of many of the people who historically arrive in Sierra Morena, victims of forced displacement due to different types of violence, due to the economic situation or the search for dreams, ideals and opportunities that they do not have in their places of origin – they do not know their neighbors or are afraid to interact with others, they mistrust their neighbor's place and in this new place they face other situations of violence, inequality, other conditions of misery.
Finally, the phenomenon described is influenced by the lack of quality education for people, which in this sense is not simply about ensuring that all children are in school, or that people learn to read and write, but that these children and girls, young people and adults, beyond belonging to the school system, have access to cultural, social, sports, participatory, opinion or other environments that facilitate the development of their thinking and their gifts.
The situation described here is not exclusive to our area of influence, it is a phenomenon that is spreading more and more throughout the national territory, always nuanced by the conditions of each place, but with a permanent feeling in people of not being capable with their children, nor with the economic situation or with life.
We believe that one of the ways to deal with these situations is comprehensive care for the family group, where while working in appropriate and safe environments for children and young people, support processes for families are structured, setting paths for each family and helping to structure life projects.
For this work, the Corporation directs its efforts through the meeting and integration of views from the social, artistic and pedagogical, gradually building a proposal for social art, which goes beyond the formulation of a model, but rather involves the construction of a particular way of understanding the world.
This social art or the social in art, is constituted in a harmonious sense of relationship of, for and with the human being, his environment, the environment and context that his daily life implies and the projection of life and his own life, within a territory that He builds daily on his journey, a life that makes sense in its own meanings, which are transformed. when there is consciousness, which is acquired to the extent that its interior is transformed.
At this moment, feeling, thinking and acting are integrated, for this the human being awakens and develops his senses that drive him to realize his relationship with the world and everything that exists in it; He realizes that he is not alone or imprisoned in a reality, he is free and capable if he uses his body and mind and acts with the strength of his heart.

It is the triad that awakens mind - body - heart, which in a process through social art leads the human being to be himself, Know yourself, value yourself, realize who you are, what you can do, what can improve, encounter their own difficulties or limitations, on that path they necessarily encounter the other, who is the mirror that allows them to see themselves and understand themselves, to experience the social, here the human being discovers himself through the other and discovers the other.

Art then awakens the senses and develops them, in addition to work on the social exercise of feeling-heart, thinking-mind and acting-body; Over time, these mechanisms intertwine and articulate and therefore cannot be fragmented or separated as parts of a laboratory study or social categories that reflect problems, explaining the multiplicity of readings of the human being that are made from the social perspective, understanding the being. human as an integral whole. The social is inherent to the human being, we are a species that seeks to prevail and survive, the question is how and for what? Living is an art, knowing how to live is the key to the harmony of being and nature, for this reason the art of living in society is also, being Human is designed for it, but he must develop it. To achieve this, it is important to understand that communication is born with humanity, the sketches and scribbles of the ancients, the first schemes in caves resemble the scribbles of small children, humanity is reflected in the process of children, young people and adults. and if we realize we can learn, share with others, interact and live.
This exercise of life becomes a social art, where we harmonize in the relationship with the world and our fellow human beings, the human being flows in community, if he can be himself in relationships of equity with others and if he also has similar goals, he can build community; It is precisely along this path that social art promotes social individuals capable of relating to others for the common good.

In this process of dialogue and encounter, guidelines, agreements and criteria are identified from which a social fabric is evident that energizes community meanings, individual and group life projects in joint exercises where the values of solidarity, respect and coexistence are materialized independently. of the institutions that promote them.
This work is based on a permanent demand for self-training and coherence of that training in relation to the individual and group dynamics immersed in different problems. Our proposal implies that, from the profile of the professional to his practice, it will be monitored and enriched from his life stories, and his professional exercises seeking that the alternatives that are presented to the community reflect the internal process of the team being formed. In this way, the team of professionals develops an exercise of individual and collective consciousness to express it in the intervention in the different programs and project it towards the transformation of social reality, in such a way that it gives meaning to the community and individual impulse of the people with whom you interact.