Toni, Shemewé Guardian.
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Toni is a creative, natural researcher and keen observer, supporting consciousness development and social evolution.
Toni advocates for the benefits of experiential and embodied living and learning. She celebrates diversity by enabling the authenticity in people and systems to be free.
Toni empowers people and groups to find ways to create and maintain meaningful, healthy and fulfilling lives, relationships and communities. |
Shemewé is a social theory that restores harmony by reclaiming what’s missing.
Our ancient past suggests we lived in matricentric societies that were egalitarian by nature, where every person was valued equally for their place in and contribution to their community.
Since the emergence of agriculture, over the past 10,000 years we've explored patriarchal societies, to which we still belong.
Perhaps our learnings from our human evolution so far is leading us to unite these two different approaches to society.
Since the emergence of agriculture, over the past 10,000 years we've explored patriarchal societies, to which we still belong.
Perhaps our learnings from our human evolution so far is leading us to unite these two different approaches to society.
A marriage of the She (matriarchal) and the He (patriarchal).
It's time to move towards greater wholeness and integration as individuals and collectively as a human family. We need both parts of our human nature and history in order to move forward. And we must leave behind that which traps us in states of dis-integration, as societies and individuals.
These images represent two different parts within the whole.
In Shemewé they are the She, feminised part and the He, masculinised part.
In Shemewé they are the She, feminised part and the He, masculinised part.
Introducing Shemewé
We are all born human, then we learn to perceive and express ourselves in ways that can be commonly recognised within our social world. Within the Shemewé construct, there are four identified ways of perceiving, processing and expressing, they are the feminised (she), masculinised (he), individual (me) and relational (we).
It is every human being's birthright to express both the feminised (she) and masculinised (he) aspects of their nature, regardless of gender, age or ethnicity. Human survival drives not only a need for secure attachments to significant others (we), but also an expression of one's unique authentic self (me).
Some commonly shared views of the:
Some commonly shared views of the:
- feminised is felt, sensations, intuitive, empathic, connection, togetherness, inclusive, living, fluid, organic, rhythmic, unseen, unknown, movement, crafts and art, boundless, nature, and more.
- masculinised is thought, rational, logical, structured, ordered, sequential, step by step, time oriented, singular, separate, categorised, organised, named, known, controlled, manmade, inanimate, and more.
These videos explain the differences between our two brains. This does not counter neuroplasticity but simply highlights each brain has a preferred means to perceive, process and express information and experiences.
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The Shemewé view of the:
- me self is the part of every human being that is free from definition or categorisation, such as age, gender, sex, ethnicity, religious background, culture, status, roles, titles etc.
- we self is the part of us that is in relationship with everyone and everything around us.
The Bodymind Workbook
Debbie Shapiro, 1990
"Although we usually think of ourselves as well balanced, particularly one side to the other, there are some very important differences. The two sides of the body represent the two sides of the brain, each side being responsible for quite different functions.
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The Left Side
The right side of the brain connects with the left side of the body and represents the feminine principle, or Yin energy. This is our creative and artistic nature, the gentle, receptive, irrational and intuitive - the inner world. It is the side that many of us are either out of touch with or are unsure how to express. It represents our relationship to the feminine nature, both within ourselves and with others. Difficulties on the left side in a man can indicate conflict with expressing his caring and nurturing qualities, his ability to cry or to comfort. It can also show a difficulty in receiving, especially love or emotional release. In women it can indicate confusion with expressing femininity, or conflict with being a woman and meeting up to the expectations of what a woman should be. In both sexes it can relate directly to relationships with women - for instance to our mother, daughter, wife or girlfriend". |
The Right Side
The left side of the brain actually controls the right side of the body. This aspect of our being, in both men and women, represents the masculine nature: the intellectual, aggressive, and assertive, that which deals with daily reality, practical and work issues, is authoritative, logical and rational.This is known as the Yang nature, the part of us that we tend to use most. It reflects our relationship to our masculine nature, whether that be within ourselves, in our relationships, or with masculine figures in our lives such as our father, son, husband or boyfriend. In men, problems of this side of the body can represent the conflict of competition, or issues of masculinity. In women, this side tends to reflect conflicts such as the difficulty of being a career woman and integrating a more masculine, assertive nature into the stereotype of the feminine. |
In Shemewé, masculinised does not refer to men, nor does feminised refer to women.
Use this spectrum below to consider your traits and how you express yourself in different roles and parts of your life. Where on the spectrum would you place yourself:
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1. generally as a person.
2. at work, as a professional or worker. 3. at home,domestically. |
4. as an intimate partner or lover.
5. as a parent. 6. in your community. |
7. in relation to your emotions.
8. for your communication. 9. around your thinking processes. |
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feminised masculinised
feminised masculinised
I acknowledge Aboriginal people and communities as the traditional custodians of this land. I work and reside on the land of the Ngunnawal people and pay my respect to their elders past, present and future.
