River Newe: Creating
New Narratives On Historic Landscapes
In this article we present our work that directly addresses Justice, Equity, Diversity, and Inclusion (JEDI) for our tribal youth of the Shoshone-Bannock people. We have reimagined what JEDI means for us through environmental education activities as they relate to our efforts to reinhabit the traditional homelands where our people lived, gathered, hunted, and thrived since time immemorial.
by Jessica Matsaw, M.Ed,
Sammy Matsaw, Ph.D,
and Brant G. Miller, Ph.D
The landscapes of the Middle Fork of the Salmon River watershed and other usual and accustomed places of the Shoshone-Bannock are imbued with meaning and wisdom that we are actively seeking to connect our tribal youth with. The corridor is the heart of the largest wilderness segment in the lower 48 states with intact cultural sites and vast untouched lands with no cell service. The perfect place to disconnect youth and get them into a sense of what our ancestors knew about living without modern technologies and at the same time sharing in a true sense of unfragmented and connected riverscapes. The experience has been one where the students begin by wanting to go home to the final days of not wanting to leave and have real connection to place. We cannot stress how important this has been to our youth and tribal members.
To begin, we share a vignette that begins to capture the intentional and oftentimes dynamic approach we are taking to engage our Tribal youth deeply and meaningfully with experiences that give them grounding in the present, hope for the future, and a foundation for explorations using Traditional Ecological Knowledge and Western scientific methods to inquire about their curiosities.
Shoshone-Bannock young ladies, Abrianna (7) and River (15), gathering wild berries, and enjoying one another’s company in the homelands of their ancestors. Photo by Popp Photography 2021.
“We wake from many stressful days of preparation to get here. We arrived at Dagger Falls campground the evening before. Yesterday was so much work finalizing all the things, loading ice, food, and organizing the coolers and dry boxes by meals, days, and how to access them the best. The trailer is mostly organized to get out things we need for a short breakfast and some coffee. Not sure what we forgot but at this point we will just make do. Coming from the Rez, our lives are mostly about making do, so we’re good at it. No worries, as we enjoy coffee and visiting with new and old friends and family. The kids and some of the adults are checking out the falls, picking raspberries, journaling, taking in the scenes of a river carved valley. Taking down the tents, stuffing sleeping bags, some hair braiding, and another cup of coffee. It’s starting to feel like we should move over to the boat launch – ‘Alright, let’s load up and head on over!’
“After mounting the frames, we begin rigging the rafts with heavy coolers, dry boxes, groover and tanks, camp chairs, tables, and dry bags filled with our hygiene kits, tents, sleeping bags, and dry clothes. We leave space for future dreams and incoming memories made with new faces and ones we haven’t seen in a bit.
“As each raft gets fully rigged you can hear, ‘Hey everyone, can we get a hand over here?’ It takes a team to load our rafts onto the boat launch ramp and walking it down together.
“At the same time our youth were creating prayer bundles to mount on the front of our rafts made up of tobacco ties, sage, and lots of good thoughts and laughter.
“Before we begin our journey down the Middle Fork of the Salmon River, our women will ask the river for permission to travel with her. Once we make our offerings and give to the river a gift of our first foods and prayer, we can then open the circle. We acknowledge the land, water, rafts, and guides who will be working tirelessly to keep their hands on their oars, ears to their neighbors, and reading the water. She will tell us how to get down the river.
“The first two days will be rough as they are supposed to be. We are getting reacquainted with her again and she has lessons to teach us all. Mostly what is on our minds is the running of rapids like Sulfur Slide, and the big one for the day is Velvet Falls. We will arrive at our usual camp and enjoy a soak for the weary, just to relax, and some play for the young and old alike.”
The vignette above is a window into how we are approaching our ideas about place, homelands, and resituating Shoshone-Bannock culture into the 21st century, and reconnecting our youth with our memory traces left by our ancestors. We have a long history in the Middle Fork of the Salmon River watershed and to hear and see our young people couple Traditional Ecological knowledge with science, technology, engineering and mathematics through their own research, journaling, and artistic ways of capturing not only what they’re learning in mind, but also in heart and spirit, is to begin to see the future, and what is possible in this new, envisioned future. Each season and our planned activities can be thought of in this manner: traditional teachings, customs and protocols, tools, places across spatiotemporal distributions by elevation, weather, and climate, etc.
Intergenerational traumas such as the boarding school era interact with living in desperate times of survival between two entirely different cultures through the onslaught of threats to our literal and cultural existence. In a contemporary setting we are still orally in our collective thought about how our knowledge already knew the recent findings in Western science, that we have unwritten theoretical frameworks. Indigenous storytelling is a rich metaphor for the bold and creative space of curious Indigenous minds, hearts, and souls for the betterment of our Sogope Bia (Mother Earth) and to support our nation-building. Our connection in thought, verb-based languages, and action is complex and adheres to the so-called messiness of ecology, and the nature of science. The broader issue affecting our communities’ reflexive abilities are daily conflicts from a racialized society upholding asymmetrical forms of reasoning and assumptions about human entitlement to, and extractions from, the natural world, that continues to separate humans from nature (i.e., the nature-culture divide, Bang & Marin, 2015). A more localized related problem begins at K-12 schools where we are losing our children to the norms of the education system, that continues into college and in the workplace where our voices are dead before arrival (Matsaw et al. 2020). As professionals, the expectation is exceptional fluency in scientific comprehension and writing, coding, statistical analysis, and Western scientific theory, principles, methodology, and methods. The social and environmental justice of our times is to rise above racist microaggressions to on-the-fly cultural competency affording cultural relevancy so that we can broker space, and time for sustainable pedagogies and methodologies to the benefit of our Indigenous Knowledge. Sadly, we are outnumbered, and our children are being left behind, the gap in between is continually ever widening, so our loss deepens and the attainability for our youth to replace us in the workforce is further out of reach.
Prayer ties created by our youth in respect of elements, directions, sky and earth, and medicines we use to keep us safe and healthy for attaching to our rafts. Photo by Popp Photography 2021.
To combat these issues, we are using traditional ecological-thinking through a Shoshone-Bannock seasonal round in our homelands doing STEM learning activities. Activities through protocols of consent asking our land and waterways permission to test the ideas of our frameworks with tools of Western science such as river trips down the Middle Fork Salmon River; hunting/gathering of our wild foods; interacting with places of the stories/knowledge/theories of our ancestors. Along the way we will collect data, observation, journaling, using tools from our digging sticks to iPads, spear poles to DNA and otolith (ear bone) collections from salmon. These activities will be used to evaluate pedagogies and methodologies rooted in Shoshone-Bannock Traditional Knowledge by building theories, study plans, experimental designs, methods, and technologies as a way of creating new/old pedagogies. Our old pedagogies have been interrupted by colonialism and now we are adapting using state standards to quantify our learning and transfer of knowledge in the form of new pedagogies so that our knowledge persists. Concurrently, working to vacate racist structures in our tribal institutions, situating our own tribal organization and leadership to support making effective and meaningful changes in policy and reframing thoughts of becoming teachers and STEM professionals that cross with traumas associated with boarding schools and objects of research.
The doorway we are intentionally and mindfully creating is one for our youth to begin to envision a renewed path through an ecosystem of opportunities that will lead to their own success. In many ways we are just beginning to reimagine how to rebuild our presence of the Shoshone-Bannock people back into the cultural riverscapes of our ancestors and how we still see the land, as our Sogope Bia. Our river trips along ancestral homelands are to facilitate observations of where we once lived, how the landscape once appeared, and how our people interacted, honored, and were sustainable co-inhabitants with our more-than human relatives.
Back to the river…we stop at cultural sites where there are pit house depressions, and/or pictographs. We exercise our imaginations of what we know today with how it must have been then. For instance, looking at the villages and how they are arranged and imagining the proximity of families amongst the larger community. We can imagine this because our community back home on the reservation still reflects a similar state, preserved by our natural, innate need to arrange as we always have. Families in family areas closer to relatives of similar clans, bands and where we were when we came to the reservation life. Each site is not a far-off imaginary. To open the imagination of our youth is to then see the STEM, the Indigenous Ecosystem builders we always have been and still are today.
We are also wanting to be respectful of those who inherited the wrongful displacement of our Tukadeka relatives over a century ago. We believe they are there in the most loving way they can be, and we want to reciprocate the relationship they have with our home. In that we are wanting to share with them how this place is not only special, but also largely intact from the way our ancestors left it when they were forcibly removed. For the most part what we have gathered is that the guides on the river are happy to see us back.
Jessica Matsaw, M. Ed., is the Art, Civics & Tribal Government Teacher at the Shoshone-Bannock Jr/Sr High School. She combats educational systems of exclusion and cultural erasures by focusing culturally centered, equitable learning spaces of engagement to celebrate Indigenous ingenuity, intellect and inquiry.
Sammy Matsaw, Ph.D., is a grandfather, father, husband & extended family member amongst the Shoshone-Bannock and Oglala Lakota with a PhD in Water Resources. As co-founders, he and his wife are creating an intercultural STEAM pedagogy more agreeable with Indigenous peoples through a non-profit called River Newe.
Brant G. Miller, Ph.D., is an Associate Professor of Science Education at the University of Idaho. His research interests include Adventure Learning, culturally responsive approaches to STEM education, science teacher education, and technology integration within educational contexts.
Environmental Education is a broad field encompassing nature centers, school forests, outdoor education facilities, state and national parks among others. This diversity of organization type allows for wide engagement by the public and holds great potential for addressing achievement gaps in the formal education system.
by Robert Justin Hougham, Ph.D,
Joey Zocher, Ph.D.,
and Sarah Olsen, Ph.D
Environmental Education organizations have more power than they realize to affect change. For example, in Wisconsin, Environmental Education organizations employ over 3,100 educators, serve 1.1 million user days of education in the field, and represent over $40 million in direct economic activity. The collective impact of this industry is significant. We advocate for other states and regions to take a similar approach to quantifying the field in order to leverage support and ultimately, affect change. Part of addressing the STEM achievement gap will lay in making the environment an integral part of the approach, while yet another part of addressing this gap will be advanced by focusing the collective impact organizations to build capacity. The work we will go on to describe here has proven valuable and eye opening- we also will lay out some of the steps to replicate this in other states. Doing so is a matter of environmental justice, a call to which many environmental organizations are responding.
Environmental Education to address STEM achievement gaps
Science, Technology, Engineering and Math (STEM) education does not have equal outcomes among different demographic groups. Racial disparity in science education is an issue nationwide. The 2015 NAEP science assessment noted statistically significant gaps in achievement for U.S. students that identified as black and Hispanic compared to those who identified as white (National Center for Education Statistics, 2015). As an example, Milwaukee, Wisconsin has the greatest STEM achievement gap in the country (Richards, 2016). Nationwide, schools that serve predominantly black and Hispanic students are less likely to offer higher-level science courses (U.S. Department of Education, Office for Civil Rights, 2016). All of these facts demonstrate an educational system that fails students of color in STEM.
The pedagogical practices of environmental education have proven to be an accessible approach to science learning for youth of different backgrounds and is thus uniquely poised to address the STEM achievement gap. The field of environmental education encourages students to observe and connect with a place in order to learn. Dominant strategies for teaching include place-based education and an inquiry approach. Place-based education allows students to forge meaningful connections between STEM content, students’ daily experiences and to observe the environment around them (Land & Zimmerman, 2015; Greenwood & Hougham, 2015). These field and inquiry-based approaches in STEM have better educational outcomes for low achieving youth (Blythe et al., 2015). Field experiences have also shown to increase confidence for underserved student populations (Hougham et al., 2018).
However, the field faces its own gaps of knowledge and historical bias. For the environmental education industry to effectively address the nation’s STEM achievement gap, environmental education organizations must understand their position and progress in addressing issues related to diversity, equity and inclusion (DEI). This includes, but is not limited to, the increase of positive representation of minorities and other underrepresented groups, as well as teaching in a more culturally conscious and responsive manner. This paper will focus on Wisconsin, which faces some of the largest STEM education gaps, and how the lessons learned from a status and needs assessment and the work currently underway to address those findings could be applied to the nation.
In the winter of 2015-16, a digital survey was distributed to environmental education organization leaders around the state of Wisconsin. Our goal was to investigate the statewide status surrounding relevant topics within environmental education such as land management, professional development, visitation trends, budgets, diversity, equity and inclusion and identify organizational needs in these focus areas. In 2019, we updated and re-ran the survey, intending to update and improve our understanding of the status and needs of environmental education in Wisconsin. This article is focused on the enhanced component of the survey questions about diversity, equity and inclusion. Here, we present the set of questions from our 2019 DEI section of the survey to lay out our approach, and also to encourage the use of similar question sets in other states and regions.
The following questions were developed to address diversity, equity and inclusion in our field, defined in consultation with August Ball, Founder/CEO of Cream City Conservation & Consulting LLC. We understand the definition of diversity, equity, and inclusion and its meaning can take different forms. For the purpose of this survey we asked that respondents consider the following definition in their answers:
Diversity: Differences that make a difference.
Equity: A process of ensuring everyone has access to what they need to thrive.
Inclusion: Celebrating, welcoming and valuing differences.
- Please estimate the percentage of groups that visit your site or programs that include at least one person with a known disability.
- Please check all areas of training provided to your environmental education instructional/ program staff on working with persons with disabilities. How to adapt activities for participants with:
- Do you consider your facility to be accessible to visitors with disabilities?
- Do you consider your programs to be accessible to visitors with disabilities?
- Have you conducted a physical accessibility survey of your site?
- Does your curriculum or lesson plans include activity ideas for learners of varying abilities?
- Do your curriculum or lesson plans include activity ideas for learners from different cultures or backgrounds?
- What level of priority does your organization place on increasing program and facility accessibility at your site?
- What level of priority does your organization place on increasing diversity, equity and inclusion at your site?
- What is the estimated demographic distribution of your staff?
- Select the answer that best fits your organization.
11a. This organization is committed to diversity.
- Please read the sentences and select the answer that best fits your organization. These questions were taken from the Diversity Survey (2014) by the Society for Human Resource Management.
12a. There is cultural and racial diversity among the people a job candidate will meet/see on their first visit to the organization.
12b. There is cultural and racial diversity among the people represented in our organization’s marketing materials
12c. Employees from different backgrounds are encouraged to apply for higher positions.
- Do you have resources and content available in other languages?
- Does your organization provide trainings on diversity, equity, and inclusion?
Past iterations of this survey have had positive impacts for Wisconsin environmental education organizations. Solid data is needed to inform decision – making and programming. The closer the data reflect the local context of the industry, the more effectively educators, administrators and our supporters can respond to current trends. However, collecting this data is only one step towards changing the status of the work on the ground.
193 EE leaders representing 173 EE organizations completed the survey. We asked these leaders to describe their organization in a number of ways. For example, whether the organization correlates school program to academic standards (75.3% – Yes), if they considered their location an outdoor tourist destination (44.0% – Yes) and if they regularly partner with other regional or statewide EE organizations (59.5% – Yes).
Of the 93.1% of respondents who considered their organization’s facilities to be accessible or somewhat accessible to visitors with disabilities, half (50.5%) have never conducted an accessibility survey of their site. The most common accessibility-related training that staff receive focus on physical disabilities (65.1%) and ways to encourage communication and interaction among all participants (50%).
Survey participants were asked which subject areas and organizational skills their staff would most benefit from additional training. Shown below are the most common responses:
Top EE Subjects Areas staff need
1. Using STEM as a context for EE (E-STEM)
2. Technology use in outdoor education
3. Understanding school initiatives, speaking school language
4. Community action/service learning
5. ‘Sustainable design/green technologies or buildings’ and ‘Community-based learning’
Top Organizational Skills staff need
1. Diversity, equity and inclusion
2. Grant writing
4. Digital presence/website/Facebook/etc.
5. Volunteer management
Analysis: Perception vs Reality: the bubble around inclusion and environmental education
The reported commitment by environmental organizations to DEI does not match the reported actions or steps they have taken towards DEI. For example, respondents from 56% of environmental organizations in the United States reported that trainings focused on diversity should be done (Taylor, 2014). In the Wisconsin status and needs assessment, only 50% of respondents reported actually conducting trainings related to diversity, equity and inclusion (Hougham et al., 2019). Even then, “The small body of empirical research that does exist about diversity trainings suggests that current practices are largely ineffective over the long-term. Therefore, it is imperative to conduct needs assessments to determine what content should be done” (Beasley, 2017, p. 5). Spending time planning, executing and evaluating DEI trainings will be essential in moving this body of research forward and improving the professional development opportunities available to educators in the field.
At Upham Woods Outdoor Learning Center in Wisconsin, seasonal staff training includes a session on DEI. The session lasts approximately 5 hours and is spread out over 2 days. All levels of leadership were present – from the executive director to seasonal teaching naturalists – for a total of thirteen participants. Different levels of participation were encouraged; staff were given the opportunity to reflect individually and to participate in both small and large group discussions. The training used multiple forms of media including pictures, text, and videos in order to cite experts and incite discussion. Environmental justice framed the training so that our team could understand the larger picture and the role that environmental education could have on its participants. Environmental educators should empower learners to exercise their agency in creating better communities, which includes the environment in which those communities exist. More environmental organizations are embracing the focus on environmental justice in efforts to engage more diverse communities. For example, Camp ELSO (Experience Life Science Outdoors) in Portland, Oregon focuses programs on “grounding the youth experience in environmental justice while elevating the visibility and leadership opportunities for folks of color. ” (Brown, 2019, p. 8). We looked at case studies that explore how environmental justice and environmental education intersect.
The training covered multiple topics such as the elements that make a space diverse, equity versus equality and how to respond to microaggressions as a bystander and as someone who experiences them directly. We talked about agency and how promoting others to exercise their agency creates more inclusive spaces. The training went beyond providing definitions and introductions to vocabulary words. Our staff discussed privilege and the role it has in addressing equity. We spent time talking about how access only approaches to broadening participation fails to hold dominant cultures accountable for the culturally exclusionary language that may exist within the programs they are providing access to (Bevan et ak., 2018). Participants then went through Upham’s lesson plans and identified areas for improvement including how the lesson was framed and a critique of the content. This information was collected and will be used to improve our lessons.
We asked for feedback at the end of the training to help us develop additional modules and activities for staff related to DEI during their contract. While staff training is an integral step towards inclusion, it cannot be the only time an organization supports discussions and activities focused on DEI. The goal of inclusivity needs to be reflected in an organization’s policies, processes, paperwork and infrastructure. Continuous and intentional reflection of staff practices needs to become part of office culture. To create sustainable change we must confront a system that supports the oppression of certain communities and discontinue privileging privilege and focus on supporting those communities that have been historically neglected or oppressed.
For environmental educators, from a pedagogical standpoint, we must not only change what we teach, but be willing to change the ontological underpinnings in the transmission of knowledge. We must shift our role from experts sharing wisdom to members of a learning community with the Earth. This is particularly true for white educators working with marginalized populations, as the dominant culture needs to listen and empower rather than tell and control. Without doing this groundwork in DEI training, we fall into the trap of treating empowerment as giving a voice to the voiceless, rather than listening to those who haven’t been heard. We must shift the notion of DEI as a need to that of an asset, and be willing to use this knowledge to help others create the change we cannot imagine.
Freire (1970) supported the notion that we are moving regardless, and we are either moving to keep the dominant paradigm or to transform it. What better catalyst for change than our urban youth, who are already fueled by being marginalized? Emdin’s (2009) research found, “These students eagerly await opportunities to exercise this power in the creation of a foreseeable new future that is different from an oppressive present” (p. 242). The first question we must ask ourselves is whether our organizations simply want to share what we are doing with diverse audiences or are we eager to embrace this new future as well?
Beyond Diversity: A Roadmap to Building an Inclusive Organization. Green 2.0.
Bevan, B., Calabrese Barton A., & Garibay, C.. (2018). Broadening Perspectives on Broadening Participation in STEM. Washington, DC: Center for Advancement of Informal Science Education.
Blythe, J. M., Dibenedetto, C. A., & Meyers, B. E. (2015). Inquiry-based instruction: Perceptions of national agriscience teacher ambassadors. Journal of Agricultural Education, 56(2), 110-121. doi:10.5032/jae.2015.02110
Brown. S. (2019). Reclaiming Spaces. Clearing: Resources for community-based environmental literacy education, pp 8-10
Emdin, C. (2010). Affiliation and alienation: hip-hop, rap, and urban science education. Journal of Curriculum Studies, 42(1), 1-25.
Freire, P. (1970/2005). Pedagogy of the oppressed. New York, NY: Continuum
Greenwood, D. A., & Hougham, R. J. (2015). Mitigation and adaptation: Critical perspectives toward digital technologies in place-conscious environmental education. Policy Futures in Education 13(1), 1-20.
Hougham, J., Morgan, T., Olsen, S., & Herde, I. (2019). 2019 Status and Need report of Wisconsin Environmental Education related Organizations. Madison, WI: University of Wisconsin Madison Extension
Hougham, R. J., Nutter, M., & Graham, C. (2018b). Bridging natural and digital domains: Attitudes, confidence, and interest in using technology to learn outdoors. Journal of Experiential Education, 41(2), 154-169. doi:10.1177/1053825917751203
Land, S.M. & Zimmerman, H.T. (2015). Socio-technical Dimensions of an Outdoor Mobile Learning Environment: A three-phase design-based research investigation. Education Technology Research Development, 63(2), 229-255. Doi:10.1007/s11423-015-9369-6.
Richards, E. (2016). Wisconsin No. 1 for black-white science achievement gap. Milwaukee Journal Sentinel. Retrieved from: http://www.jsonline.com/story/news/education/2016/10/27/wisconsin-no-1-black-white- science-achievement-gap/92722730/
Taylor, D. (2014). The State of Diversity in Environmental Organizations. Green 2.o. Retrieved from: https://www.diversegreen.org/wp-content/uploads/2015/10/FullReport_Green2.0_FINAL.pdf
U.S. Department of Education, National Center for Education Statistics. (2015). National Assessment of Educational Progress: Results of the 2015 science assessment. Retrieved from: https://www.nationsreportcard.gov/science_2015
U.S. Department of Education, Office for Civil Rights. (2016). 2013-2014 Civil Rights Data Collection: A First Look. Retrieved from: https://www2.ed.gov/about/offices/listocr/docs/2013-14-first-look.pdf
Project funding was supported by the University of Wisconsin – Madison, Wisconsin Association for Environmental Education and the Wisconsin Center for Environmental Education.
About the Authors
Dr. R. Justin Hougham is faculty at the University of Wisconsin- Madison where he supports the delivery of a wide range of science education topics to K-12 students, volunteers, youth development professionals, graduate students, and in-service teachers. Justin’s scholarship is in the areas of youth development, place-based pedagogies, STEM education, AL, and education or sustainability.
Isabelle Herde is the Program Director at Upham Woods Outdoor Learning Center
Tempestt Morgan is the Expanding Access Program Coordinator at Upham Woods Outdoor Learning Center.
Dr. Joey Zochar is an Advisor at Escuela Verde in Milwaukee, WI.
Dr. Sarah Olsen is a curriculum and evaluation specialist for Upham Woods Outdoor Learning Center (no photo)
Inside the Spring 2019 issue
Advice for White Environmentalists and Nature Educators
Earth Connections: Science Through the Seasons
Embracing the Unfamiliar Through Adventurous Eating with an Equity Lens
CLEARING Special Focus Issue:
Justice, Equity and Diversity in Environmental Education
Guest Editor: R. Justin Hougham, Ph.D.
Associate Professor, University of Wisconsin-Madison
Special Advisor: Derek Hoshiko, Community Organizer and Educator on Climate Change and Environmental Equity
We are excited to bring our readers this special edition of CLEARING Magazine. This issue focuses on Justice, Equity, Diversity and Inclusion (JEDI) in the environmental education field. For the last several years in general, and especially last year, we have seen a rising consciousness and call to action towards justice and equity initiatives throughout education and accordingly within environmental education as this publication and special issue reflects. This conversation and sharing of resources continues to evolve through both a raised awareness of equity and anti-racism issues, and through action towards environmental justice. This issue reflects practitioner insight from a wide array of venues, geographies, and pedagogies. It features contributions from Colorado, Washington, Idaho, Ontario, and California.
For readers in leadership roles or for those looking to influence organizational decision making during and beyond the COVID-19 era, seven salient and actionable suggestions are presented in “Racial Equity in Outdoor Science and Environmental Education: Re-Establishing the Field with Intention” (pg. 9). “Equity in a Time of Socio-Environmental Justice” (pg. 12) presents a call to action and solidarity in the ‘intergenerational fight for socio-environmental justice.’ Derek Hoshiko provides a case study of pushing for equity work by centering student voices and confronting far right pushback in “Promoting Equity and Justice at the School and Community Level” (pg. 16). Towards a landscape-wide narrative perspective with tribal youth, writers from Idaho explore these concepts through “River Newe: Creating New Narratives on Historic Landscapes” (pg. 20), inspired by time on the Salmon River. For readers interested in instruction in the collegiate context, Juan Miguel Arias and Howard Drossman explore the context and themes of power and equity in the Colorado College TREE semester (pg. 24). As always, CLEARING Magazine presents additional connections and resources that can broaden and directly apply to JEDI work and initiatives across the education community.
Environmental education reaches millions of students and community members a year in a vast array of venues, so consider that these are millions of opportunities to connect learners to core environmental science concepts, while also showing a wider look at environmental justice in the local and global issues that we face today and into the future. We look at the work in this issue to inspire the courage to be better, to do the work. JEDI is not a privilege granted to us—while it is true that the arc of the moral universe bends toward justice, justice is not achieved through unchecked privilege, rather through hard work, self-examination, collaboration, accountability, and making the most of every opportunity to lift each other up.
Everywhere we look outside of ourselves to find hope in a culture dominated by systems of oppression, we see inaction and injustice. We see this in the failed COP26 conference, and we see it in communities dominated by money and ‘power over.’ At COP26, we were supposed to see increased ambition over the Paris climate accord. Everywhere we take responsibility, we are able to become response-able, and with courage, face the triple pandemic of racism, COVID-19 pandemic, and the climate emergency.
Our hope that you will enjoy this issue lies in knowing that, while much work lies ahead, there is inspiration in the work in the field of environmental education as told in the stories herein, and in the work that our readers do on a daily basis.
R. Justin Hougham, Ph.D.
and Derek Hoshiko
To see the entire issue in FLIP PAGE format, click here.
(Note: This link takes you out of the CLEARING website.)
Table of Contents
Racial Equity in Outdoor Science and Environmental Education: Re-Establishing the Field with Intention (.PDF)
by Jedda Foreman, Rena Payan,
Laura Rodriguez, and Craig Strang
Equity in a Time of Socio-Environmental Justice (.PDF)
by Max Jimenez, University of California
Promoting Equity and Justice at the
School and Community Level (.PDF)
by Derek Hoshiko
with Anti-Racism Resources for Outdoor Families
& Environmental Educators (sidebar)
A New Tool: Land Acknowledgment Resource Cards (.PDF)
by Grace Crowley-Thomas, IslandWood
(see full article here)
River Newe: Creating New Narratives On Historic Landscapes (.PDF)
by Sammy Matsaw, Ph.D, Jessica Matsaw, M.Ed, and
Brant G. Miller, Ph.D, University of Idaho
Power and equity in undergraduate environmental education: “Loving Critique” at the Colorado College TREE Semester
by Juan Miguel Arias & Howard Drossman
Colorado College Education Department
Reclaiming the Promise of Place: An Interview with
David Greenwood by Roberta Altman
from Bankstreet Occasional Papers
For Night Hike
By: Grace Werner
The mainstream outdoor industry, as it exists today, is a blanket of whiteness that ignores sacred stories, crucial histories, and traditional knowledge of black and brown people (Brown, 2019). This truth is something I was only partially aware of in my time as an Instructor at Widjiwagan. If there is anything my graduate studies in the field of education have taught me, it is clarity around the many mistakes I have made as an educator. Still, reflection, correction, and reparation is the only way I know to move forward, and thus I’m so excited to analyze the mistakes I made as an instructor and as an employee of an outdoor education organization.
The focus of my “Effective Practices” analysis is on a lack of awareness regarding emotional safety of all students, and particularly black and brown students, on a night hike. In this blog post, I will identify elements of the night hike lesson that could be changed for a more emotionally safe experience for students. Specifically, I will look at the timing of the lesson positioned early in the week/unit, the set-up of community standards/emotional-safety- agreements, and the (lack of) awareness or acknowledgement the instructor is able to bring into their teaching and work community. By analyzing what a night hike looked like as I taught it 3 years ago, I am hoping I can clarify specific changes that may make the overall experience more beneficial for all students.
I believe that when educators are aware of their positionality, greater safety is maintained. As a white, cis-gender, non-disabled, middle class woman who speaks English as her first language; my positionality holds immense privilege. Specifically as a white outdoor educator, if I do not acknowledge and actively combat the harmful practices ingrained in environmental education, I am not only a part of a history of erasure but also a participant in the perpetuation of racism and injustice. My critical analysis of the night hike is a limited understanding of the industry’s shortcomings, due to my privileged positionality and inherent biases. It is my intention to use this reflection to process my own learning and recognize the changes I hope YMCA Camp Widjiwagan, as well as many organizations like Widji, must make.
Widji’s administration, board of advisors, staff, and summer-participants are predominately white, upper-middle class, non-disabled, and speak English as their first language. From my perspective and collective experiences in the participant, guide, and instructor roles; there is not nearly enough organizational effort given to interrupt or change this cycle of creating a white-centric space. This is extremely important to recognize because of the following participant caveat- Widji’s fall/winter/spring program serves a population of youth who’s demographics much more accurately represent the demographics of MN and much more proportionally include (but are not limited to)- African American, Mexican, Native American, Somali, Ethiopian, Hmong, Salvadoran, Indian, Korean, Chinese, Filipino, and Vietnamese, students. This detail is important to acknowledge moving forward in my analysis of the “Night Hike” lesson. Schools (both public & private) from across the state of MN, bring entire classes of students to outdoor school at Widji for a week-long sleep away experience. But how is Widji (or the many outdoor ed schools like Widji) able to create a space that mitigates the undertones of colonization, nationalism, and white supremacy culture imbedded and maintained through the industry, organization, and a predominately white as well as affluent staff (Brown, 2019).
Lesson Analysis & Effective Practices:
One of the more important elements to know about Night Hike at Widjiwagan is that it happens on the first night students arrive at camp. Generally, after a long day of travel, busses arrive in Ely, MN around 3-4pm. Students tour camp, unpack quickly in their cabins, eat dinner, and meet their study-groups as well as their instructor. These groups will stay the same for the entire week. Day 1, for students and instructors alike, is exhausting and overwhelming. It is a day filled with nervousness, discomfort, excitement, and newness. This is the night students are asked to bundle up, dig deep for some energy, and place an unreasonable amount of trust in their instructors and peers to brave the dark, cold for a hike in the woods.
Most commonly students will be presented with pre-hike curriculum. As an instructor, I often outlined the anatomy of the human-eye and how it interacts with light. I would draw a diagram on the white board and have students label the cornea, pupil, iris, rods, cones, and a chemical called rhodopsin. We would experiment with our own vision-quality by turning off the lights in the classroom and waiting for our eyes to adjust. I would then ask students to extinguish all phones, flashlights, or head-lamps for the entire walk, as a way to test our own night vision. Looking back, this measure feels entirely unnecessary and insensitive. The point (I think) was to encourage students to step briefly outside their comfort zone in order to practice their recently acquired knowledge of night vision. The night hike generally proceeded into discussions on stars, light-pollution, nocturnal animals, and sometimes even active-listening activities. There is so much incredible science-related and non-science-related content that is relevant to a night hike, and yet I can’t let go of the fact that it is placing students in what could be an incredibly scary, triggering, and uncomfortable situation on their first night at camp. Finally, if students are deeply uncomfortable, they will not be in a mental space that allows learning to take place.
Moving the night hike to the final evening at Widji is a practice that I think could significantly improve student-emotional-safety. When someone feels emotionally safe, I believe they feel comfortable enough to be vulnerable and voice their needs. This requires trust and respect in relationships. A closing night hike would allow students the necessary time to build trust and supportive relationships with potentially unfamiliar peers and a new instructor. It would also allow time for establishing, as well as practicing, community safety standards, communication skills, and group agreements. Added time to learn about students- their individual needs and passions as well as group needs and interests- is crucial to a successful week at outdoor camp. Assuming youth will or should be stoked on being outside is rooted in many characteristics of white supremacy. Individuals have varying and sometimes emotionally-loaded feelings of spending time outside. It can bring up memories of vulnerability, insecurity, fear, or even pain. The outdoors is not a safe place for everyone. More specifically, the outdoors has been historically dominated by white men and their exclusive ideas of recreation and stewardship. In my opinion, acknowledgment of the night hike or any other camp experience as potentially scary is a great place to start in naming a dynamic for students. This acknowledgment lets students know that feelings or desires in regards to participation may vary from student to student, and that is ok. I firmly believe that students should not be forced to venture into the darkness without a light, or even to hike at all in the dark if they do not feel safe. Ideally, if presented as an option at the beginning of the week, and slowly worked towards as a team, students may genuinely not want to miss the experience.
The second important teaching practice I believe relevant to night hike is the knowledge that a student’s comfort level is often rooted in their family’s history or upbringing. In “What Does Culture Have To Do With Teaching Science”, Madden (2013) writes, “For educators to engage families, becoming aware of student prior knowledge and beliefs is essential in making science culturally responsive” (p.67). It is the job of instructors to learn about the communities where they work and implement the many incredible narratives and ways of learning present there. Specifically, as a white outdoor educator, making space for adults whose positionality not only differs from my own, but also may better represent student identity, is crucial. In my time instructing at Widji’s fall/winter/spring program, I largely relied on the standard curriculum presented to me in staff training. Still, there was a lot of flexibility given to instructors at Widji, and I wish I would have used that freedom to make space for BIPOC (Black Indigenous People of Color) voices. Madden (2013) discusses gathering stories from parents, community specialists, or even the library as an excellent option for instructors to include a variety of voices, perspectives, and cultural beliefs that may be held by students. For night hike specifically, this could include family or traditional knowledge on any of the topics typically covered such as stars, nocturnal adaptations, light pollution, etc. Another option Madden (2013) presents , if the resources are available, is to invite parents, teachers, or community members into the curriculum building as another way to stray from content reflecting a single story. This could happen through electronic data collection, zoom sharing, or in-person visits.
In outdoor education, the space my body takes up is welcomed and approved by white supremacy, so I must use that privilege to dismantle a system that is centered around whiteness. Night hike at Widjiwagan displays the extensive redesign outdoor curriculum and educational systems must incorporate, rather than relying on assumptions, stereotypes, typical curriculum, and more.
Brown, S., & *, N. (n.d.). Advice for white environmentalists and nature educators. Retrieved March 09, 2021, from https://clearingmagazine.org/archives/15272
Brown, S., & *, N. (n.d.). Reclaiming spaces. Retrieved March 09, 2021, from https://clearingmagazine.org/archives/15269
Madden, L., & Joshi, A. (2013). What does culture have to do with teaching science? Science and Children, 051(01). doi:10.2505/4/sc13_051_01_66
A New Tool: Land Acknowledgment Resource Cards (LARC)
by Grace Crowley-Thomas
Throughout Canada, New Zealand, and parts of the United States, educators and leaders are engaging in a practice called “land acknowledgment.” Generally, this is a practice that is meant to recognize and pay respects to the Indigenous people first who inhabited and stewarded the currently occupied land. As we know, Indigenous people have lived, and continue to live, in just about every part of the world. The goal of these cards is to help educators introduce and grow an understanding around land acknowledgments.
It is vital that educators recognize this as a starting point and that to pay true respect, action needs to accompany acknowledgement. These “each-one-teach-one” style cards can be used in a variety of ways and this article provides a few suggestions around how an educator might engage with them with learners. These cards are not necessarily intended to be used all together, rather as a resource for the educator to pick and choose what cards are most appropriate for their group. Some of the cards are more appropriate for certain maturity levels than others. While these cards are a resource, it is the responsibility of the educator to learn about the issues of the local tribe and build relationships. Acknowledgement alone is not enough, there must also be action. Without action, we are just being performative and tokenizing of Indigenous peoples and cultures. In what ways are we simultaneously decolonizing our practice? Our minds? Educators should use these cards as a jumping off point to dive further into Indigenous ways of knowing and being and issues that local nations are dealing with.
Possibilities for use:
- Learn more about Indigenous sovereignty
- Learn more about Indigenous treaty rights
- Use images to introduce Vi Hilbert, political cartoons, youth activism, Indigenous art
- Write the name of the original inhabitants of the land you are on
- Open discussion
Opportunities for Use
- Pass them out to students and have each person share something from their card. Prompts may include:
- Why are land acknowledgments important?
- What is something new you learned?
- Can you create your own land acknowledgment?
- If we were to create our own land acknowledgment, what would be important for us to consider?
- Choose specific cards that center the information you want to teach and present them to the group
- Pictures of Vi Hilbert
- Could be used in conjunction with a Suquamish basket lesson
- Discussion of Lushootseed language and dictionary. How does language live and die?
- Political cartoons
- Discuss what the artist is conveying
- Ask learners to make their own political cartoon
- Environmental issues
- Justice Issues
- Youth Issues
- Treaties and sovereignty
- Land acknowledgment examples
- What is a land acknowledgement?
- What are common components?
- What are some differences?
- Why is it important?
- Use the cards as each one teach one cards
- Create your own land acknowledgement with students
- Have students look at the artwork and form a discussion around them
- What patterns do you see?
- What shapes do you see?
- What do you think the artist is trying to tell us?
- Use the artwork and native land maps to have your students investigate and write the name of the ancestral lands you are on. Refer to this daily.
- Write the name of the tribes whose land you are on on the provided artwork
- Why would the artists make this work?
- Youth made this artwork
- ask about artwork that has a purpose
- Ask learners if they have ever made art with a message
- What was that message?
- Did they show anyone?
- How was it received?
- Share stories of youth activists of color
- Meet the young activists of color who are leading the charge against climate disaster (words and profiles below are directly from Burton, N. (2019, October 11). Meet the young activists of color who are leading the charge against climate disaster. Vox. https://www.vox.com/identities/2019/10/11/20904791/young-climate-activists-of-color.)
- Jamie Margolin, 17, is a first-generation daughter of a Colombian immigrant and the co-founder of the climate action organization Zero Hour. As a queer, Jewish, Latina climate activist, Margolin is committed to advocating for the most vulnerable communities. When you uplift Latinx voices in the climate movement, she says, you must also fight for Indigenous rights, including the biodiversity that those communities protect.
- Amariyanna “Mari” Copeny, 12, became an activist on behalf of her hometown of Flint, Michigan, when she wrote then-President Barack Obama in 2016, asking him to do something about the water crisis. In Flint, mismanagement led to high levels of lead in the water. State officials estimate that almost 9,000 children in Flint under the age of 6 were exposed to high levels of lead. These children, including Copeny, are at risk of developing serious, long-term developmental and health problems as a result. “Flint is not unique,” Copeny tells Vox. “There are dozens of Flints across the country. Cases of environmental racism are on the rise and disproportionately affect communities of people of color and indigenous communities.” Flint is nearly 54 percent Black, with more than 41 percent of its residents living below the poverty level,
- Xiye Bastida, 17, was born and raised in San Pedro Tultepec, a town outside of Mexico City, where heavy rainfall and flooding were the norm. It gave her insight into how Indigenous communities are impacted by rising temperatures and environmental degradation. Bastida, who’s Otomi-Toltec from Mexico and now based in New York, says she brings “Indigenous knowledge and cosmology” to the conversation in the climate movement. “We don’t call water a resource; we call it a sacred element,” she says. “The relationship we have with everything that Earth offers, it’s about reciprocity. That’s the only way we are going to learn how to shift our culture from an extraction culture to a balanced and harmonious culture with the land.” Bastida skips school every Friday to protest at the United Nations as part of the Fridays for Future initiative founded by Thunberg. Bastida says it’s vitally necessary to keep Indigenous people at the forefront of the climate conversation.
- Ilsa Hirsi, 16, The daughter of a Somali-American refugee, Hirsi feels strongly about making room for more Muslim and Black youth to be leaders in the climate movement. “Creating more space for those with marginalized identities in the climate space is necessary for inclusive solutions,” she tells Vox. “Everyone should be able to see themselves in a movement like this, and if you don’t, then that’s reason to make this space more inclusive.” Hirsi also recently told Essence that the climate movement can’t afford to ignore the impact capitalism, white supremacy, and colonialism have had on the climate. “The climate crisis is such a massive issue that everything is impacted by it … everything is intertwined in some way,” Hirsi said. She points to Indigenous-led protests against the Minnesota oil pipeline, Line 3, where the struggle against colonialism and the denigration of Native people can’t be separated from the pressing environmental issues.
#HonorNativeLand. U.S. Department of Arts and Culture. (2018). https://usdac.us/nativeland.
Burton, N. (2019, October 11). Meet the young activists of color who are leading the charge against climate disaster. Vox. https://www.vox.com/identities/2019/10/11/20904791/young-climate-activists-of-color
Friedler, D. (2018, February 9). If You’re Not Indigenous, You Live on Stolen Land. Teen Vogue. https://www.teenvogue.com/story/indigenous-land-acknowledgement-explained.
Land Acknowledgement. Duwamish Tribe. (2018). https://www.duwamishtribe.org/land-acknowledgement.
Grace is a current Master of Education candidate at University of Washington’s partnership with IslandWood’s Education for Environment and Community Certification Program on Bainbridge Island, Washington.