How Language Limits Our Understanding of Environmental Education

Bowers, C. A.

doi:10.1080/13504620120043144

Cited by 59 publications

(31 citation statements)

References 11 publications

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“…Language is complicit in shaping and reinforcing the exploitative colonialist discourses which continue to desecrate our planet (Bowers, 2001). The language of globalised western culture masks the ongoing intergenerational pain of colonisation, paralysing many people into a passive amnesia and suspension of ethics (Rose, 2004).…”

Section: Matters Of Concernmentioning

confidence: 99%

Indigenous Onto-Epistemologies and Pedagogies of Care and Affect in Aotearoa

Ritchie

2013

Global Studies of Childhood

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This article reflects on research conducted in one kindergarten that was part of a wider project focusing on 'caring for ourselves, others and the environment' in early years education in Aotearoa New Zealand. The project drew upon both Māori and western theoretical frames. In this article I respond to Bruno Latour's suggestion that we renew our theoretical considerations to make our practice more responsive to 'matters of concern'. The interlinked matters of concern that are the focus of this article are the endangered status of both Indigenous peoples' worldviews and of the wellbeing of the planet. Early childhood teachers during the project introduced Māori (Indigenous) seasonal and healing practices within their daily pedagogies, in some small ways perhaps transcending the ongoing disruption and intergenerational trauma of the history of colonisation. It is argued that indigenous ways of being, knowing, and doing enact an ethic of biocentric relationality which, when applied through early childhood pedagogies, offer a source of hope in this era of anthropogenic climate crisis.

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Section: Matters Of Concernmentioning

confidence: 99%

Indigenous Onto-Epistemologies and Pedagogies of Care and Affect in Aotearoa

Ritchie

2013

Global Studies of Childhood

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“…Loss of biodiversity, erosion, and resource misuse were key topics that have persisted and enlarged in scope to global proportions (Roosevelt, 1913(Roosevelt, /1985Worster, 1988;. These issues encompassed the use of technology and cultural mores that change perceptions about the way place is perceived and used (Bowers, 2001). Leopold's case histories and animal biographies are particular good models which give identity to the ecological landscape and illustrated the context of these emerging issues.…”

Section: Rq2: Key Environmental Issues For Wildlife Ecology 118mentioning

confidence: 99%

“…Leopold witnessed the large loss of biodiversity and poor land management practices that caused a multiplicity of problems such as erosion of soils, contamination of water, and the large scale depletion of resources (Flader, 1974;McCabe, 1988;, Meine, 1988. Leopold showed how cultural practices in industry, such as forestry and logging, and agricultural practices, such as cattle ranching and crop cultivation, were used as ethical scenarios to question if the means of practices justified the end results (Bowers, 2001). upon worldviews that are determined within a social structure (Campbell, 1993).…”

Section: Rq2: Key Environmental Issues For Wildlife Ecology 118mentioning

confidence: 99%

“…Central to ethical choices is the creation of technology and the implications of its aftermath (Bowers, 2001 The profound meaning of places began to deteriorate from technological change and has aggressively advanced into the 21 st century. The deterioration of biodiversity and deterioration of places that had been rich in historic value offer little challenge for creative thinking (Ellen & Fukui, 1996;Kuo, 1967).…”

Section: Rq2: Key Environmental Issues For Wildlife Ecology 118mentioning

confidence: 99%

“…An ecological world is patterned, not linear, where living systems are nested and organized through networks and relationships (Capra, 1999;Margaulis & Sagan, 1997). Educators must attend to vocabularies that support ecological ideals, and discard vocabularies that support sexism, racism, and intimidation because these vocabularies destroy ecological principles (Bowers, 2001;Fukui, Eibl-Ebesfeldt, 1996). Unfortunately, institutions of education are slow to respond for implementation of ecological knowledge.…”

Section: Educatorsmentioning

confidence: 99%

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Life as a sober citizen : Aldo Leopold's Wildlife Ecology 118.

Theiss¹

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Community Currencies: An Ideology of Abundance

Winfrey¹

2017

New Dir Adult Contin Educ

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This essay explores the concept of cultural commons and provides an illustration of a cultural commons practice from an ethnographic study of a community currency. The following section links cultural commons practices to situated and social cognitive learning theories, and then provides practical application to the higher education classroom.For many people, small-town USA is an ideological form that cannot be quantified, but that circulates in literary, cultural, and political discourses as an authentic American space. Poll (2012) suggests that this national narrative is based on a shared commons, which he believes exists in our hearts rather than mapped as a geographical location. Small towns at the end of the 19th century, however, did exist on a map, and were tightly knit social organisms built around shared cultural and social values, local food production, traditional stories and music, and respect for their sense of place (Snell, 1992). These communities provided a vital economic and social hub for the surrounding farmland.That local, social fabric of community responsibility and unity began to unravel as mid-20th-century modern Americans migrated to urban settings. Day-to-day commerce, once based on relationships and habit, shifted to the convenience of regional big-box centers, community care began to be outsourced as monetized professional services, and neighbors were isolated inside their homes watching television rather than socializing in common spaces during evening hours (Davies, 1998). In those days, a small-town economy was sustained by the continuing relationship between local buyer and seller, but the unrestricted choice of a market-driven economy has proven to be a forceful disruption of those relationships (Ehrenhalt, 1995). The historic commons, or community space, was gradually replaced with private property boundaries, consumer markets, and the primacy of satisfying individualized needs and wants.Ecojustice scholar Chet Bowers (2012) is calling for a revitalization of common, community space as means not only to challenge privatization but also to engender a way of life that is less dependent on consumerism and the NEW DIRECTIONS FOR ADULT AND CONTINUING EDUCATION, no. 153, Spring 2017

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How Language Limits Our Understanding of Environmental Education

Cited by 59 publications

References 11 publications

Indigenous Onto-Epistemologies and Pedagogies of Care and Affect in Aotearoa

Indigenous Onto-Epistemologies and Pedagogies of Care and Affect in Aotearoa

Life as a sober citizen : Aldo Leopold's Wildlife Ecology 118.

Community Currencies: An Ideology of Abundance

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