We need new strategies to preserve the habitability of the planet.
by David Orr
TRADING STORIES one day about smart animals, I heard from an old farmer who described a wily fox that appeared at the edge of a clearing in which his dog was tethered to a pole in the yard. Inferring from the pattern of tracks, the empty dog dish, and the fact that the dog was bound up to the pole, he deduced that the fox had run in circles just outside the radius of the dog’s tether until he had tied the dog up, at which point he strutted in to devour the dog’s food while the helpless mutt looked on.
Something like that has happened to all of us who believe nature and ecosystems to be worth preserving and that this is a matter of obligation, spirit, true economy, and common sense. Someone or something has run us in circles, tied us up, and is eating our lunch. It is time to ask who, why, and how we might respond. (more…)
Recently Gregory Smith, Professor in the Lewis and Clark College Graduate School of Education and Counseling, received a $19,380 grant from the Gray Family Fund of the Oregon Community Foundation to train teachers in the West Linn (OR) School District on environmental issues. The Environmental Education Program seeks to encourage a strong local land ethic, sustainable communities, and stewardship of the natural environment by citizens throughout Oregon. The Fund is committed long term to institutionalizing a series of age-appropriate experiences that build a sense of place and responsibility towards Oregon and the region.
The Sustainability Education Initiative is a program of professional development coursework and activities for K-12 teachers in the West Linn-Wilsonville School District. During three courses offered in 2009, Smith prepared 50-60 teachers to incorporate sustainability issues into their classrooms and help them implement school or community projects that will enhance local natural and social environments. Participants will be eligible for small seed grants to fund start-up projects. The grant aims to increase the number of teachers implementing sustainability projects in schools, and increase student and educator awareness of local natural systems, ecologies, and social needs.
hat is ironic, even tragic for future generations, is that the various approaches to educational reform being advocated by politicians, parents, and professional educators in the United State do not take account of the rapid changes occurring in the Earth’s ecosystems. Equally tragic is that these approaches to reform, like an unchecked virus, are spreading to other regions of the world.
These reforms do not take account of the scientific consensus that global warming is occurring and that is it being caused by human activity. Nor have the decline of key fisheries such as those of the Grand Banks and the North Sea, and the impact of the over 80,000 synthetic chemicals introduced into the environment on the viability of natural systems ranging from marine ecosystems to human health, influenced the different agendas for educational reform. Indeed, one of the central points to be made is that the reform proposals, as varied as they are, are based on a common set of cultural assumptions that were formed before there was an awareness of ecological limits.
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This indifference toward considering the educational implications of the ecological crisis will lead to a further expansion in economic activity and technological dependence that, in turn, will continue the pattern of undermining the sustaining capacity of natural systems. That globalization is also being understood in terms of expanding markets in ways that will introduce more of the world’s population to the North American lifestyle of consumerism makes the prospects of future generations even more problematic.
Proposals for educational reform being adopted in the United States and elsewhere can be grouped into three categories: (1) the so-called conservative agenda of promoting school accountability, a voucher system, and charter schools; (2) the across the political spectrum support for making computers the central feature of the educational process; and (3) the continuing efforts of professors of education who carry on the Dewey/Freire tradition of thinking of the classroom as preparing students to develop the critical capacity to construct their own knowledge and values.
The suggestion that these approaches to educational reform are based on a common set of ecologically problematic cultural assumptions may appear as naïve and thus ill founded. However, closer consideration of the conceptual basis of these approaches to educational reform brings the problems into proper perspective. The drive to hold teachers accountable for student achievement, as well as the efforts of parents to exert more control over the education of their children (home schooling, vouchers, charter schools) are largely driven by a concern with ensuring that students are better prepared to enter a rapidly changing work environment—and thus to enjoy the benefits of a consumer dependent lifestyle.
The massive financial effort to make computers the primary medium of learning is based on the assumption that cyberspace will be the venue for most of tomorrow’s relationships, communication, and economic activity. The advocates of computer mediated learning justify marginalizing the role of public school teachers and university professors on the grounds that access to data better enables students to construct their own knowledge. Furthermore, as computers are being viewed as free of the misinformation and ideological bias of public school teachers and university professors, they are widely supported by advocates of the so-called “conservative” list of educational reforms.
Before explaining the nature of the deep cultural assumptions that underlie these three often overlapping approaches to educational reform it needs to be pointed out that the liberal and radical approaches to educational reform, where the emancipation of the student from the influence of intergenerational traditions is the main goal, are also complicit in contributing to a lifestyle that is ecologically unsustainable. That is, emancipatory approaches to education undermine different cultural approaches to passing on intergenerational knowledge, including patterns of moral reciprocity, essential to less consumer driven lives.
Contrary to conventional thinking, emancipatory approaches to education do not represent an alternative to traditional approaches to education that further technological development and economic growth. What is seldom recognized is that the goal of educational emancipation is based on the same cultural assumptions that were the basis of the Industrial Revolution. These shared assumptions include the following: that change is constant, linear in nature, and the expression of progress; that the autonomous individual is the basic social unit and that attaining even greater autonomy is a constant goal; that anthropocentrism is the most efficacious way of relating to Nature. The connection between the ideal of the emancipated, self-directing individual and the form of subjectivity required by the Industrial Revolution can be seen in the way the individual who has been liberated from intergenerationally acquired knowledge, skills, and patterns of mutual aid is more dependent upon consumerism to meet daily needs.
These same cultural assumptions underlie what is mistakenly called the “conservative” educational reform agenda. With the exception of some approaches to home schooling and charter schools, the conservative reforms are also based on thinking of change as the expression of progress, the individual as self-directing and a competitor in the market place, and an anthropocentric way of relating to Nature—and that these assumptions should be adopted by other cultures as the basis of their future development. The more ideologically driven approaches to educational reform are also based on the assumption that the “invisible hand” that supposedly governs market activities will also ensure that the best will emerge from the competition between approaches to educational reform. While the label of conservatism goes unquestioned by the general public, the underlying assumptions upon which their educational proposals are based gave conceptual direction and moral legitimacy to the Industrial Revolution and were more fully articulated by Classical Liberal thinkers—neither of which contributed to conserving self-reliant communities, different cultural ways of knowing, and biodiversity.
Before explaining why the ecological crisis now requires that we adopt educational reforms that are genuinely conserving in nature, the ideological orientation inherent in computer mediated learning needs to be made explicit. Contrary to popular thinking, and to how they are represented in the media and by the computer industry, computers are not a culturally neutral technology. The culturally specific way of knowing reinforced by computers can be more clearly recognized by comparing the forms of knowledge and relationships that can be digitized with those that cannot be abstracted and encoded without being fundamentally changed. The digitized forms of knowledge and relationships reinforced by computers include the following: (1) explicit and context-free forms of knowledge that can be represented as objective data and information; (2) a conduit view of language that supports the myth of objectivity and individually-centered rational thought; (3) the experience of being an autonomous individual who makes decision and value judgments; (4) a subjective perspective on what aspects, if any, of tradition and the future are relevant; ( 5) a taken-for-granted attitude toward the commodification of thought and communication; and (6) an anthropocentric perspective on human/Nature relationships
The following forms of knowledge, relationships, and experiences cannot be digitized and represented on the screen without being fundamentally misrepresented: (1) the tacit, contextual and analog patterns of daily experience—which vary widely among cultural groups; (2) the layered metaphorical nature of language—which includes the root metaphors that provide the meta-schemata that frames the process of analogical thinking and are encoded in the iconic metaphors used in daily discourse; (3) the culturally specific nature of intelligence and patterns of metacommunication that are the basis of moral reciprocity; (4) the differences in how members of different cultures experience the past and future as integral aspects of the present; (5) the face-to-face intergenerational knowledge that includes identity forming narratives, rituals, ceremonies, and mentoring relationships; (6) the embodied forms of knowing that connect thought and self-identity to the local landscape.
The culturally specific way of knowing and communicating reinforced by computers has largely gone unnoticed by academics and members of the dominant culture, partly because of the widely held assumption that computers are a tool and partly because the cultural patterns reinforced by computers are identical to the conceptual patterns learned in public schools and universities. Indeed, a strong case can be made that computers reinforce the patterns of thinking and communicating that were the basis of the Industrial Revolution—and that the globalizing of computer mediated thinking now reinforces what has become the digital phase of the Industrial Revolution. Computers are used in many important ways, including their usefulness in eco-management projects. But they are nevertheless a colonizing technology that undermine cultural traditions not centered on individualism, consumerism and a material view of progress, and dependency upon technologies created by the increasingly close alliance between universities and international corporations.
Instead of educational reforms based on the environmentally destructive assumptions that that have guided the process of modernization over the last 300 or so years, we (and the world) need to adopt approaches to education that are genuinely conserving in orientation. This will require basing educational reform on the following assumptions: (1) that humans are not separate and thus not in control of nature, but are integral and thus dependent upon Nature’s self-renewing capacities; (2) that cultural/linguistic diversity is essential to maintaining biological diversity; (3) that intergenerational knowledge that strengthens the ability to live less consumer dependent lives must be given a more central place in the curricula of public schools and universities; (4) that curriculum reforms should contribute to democratizing decisions about the development and use of technology, and the priorities in scientific research. Eco-justice is the phrase that best takes these assumptions into account, as it represents a fundamental shift in how to understand the connections between education and the renewing of communities in ways that lead to a smaller adverse impact on ecosystems.
The aspects of eco-justice that can be addressed most directly by reforming our educational institutions include the problem of environmental racism, the disparity of wealth and political power between North and South caused, in large part, by the hyper-consumerism required by the economies of the North; the need to renew the intergenerational knowledge still retained by different cultural groups that represent alternatives to consumer and technology dependent lifestyles; and right of future generations to live in environments that have not been degraded. Addressing these eco-justice issues will require educational reforms that enable students to understand how language carries forward earlier ways of thinking that did not take account of how cultural ecologies are dependent upon natural ecologies. Curricular reforms also need to enable students to understand the ecological implications of print-based intergenerational knowledge that creates new forms of economic and technological dependencies, and the forms of face-to-face intergenerational knowledge that contributes to greater self-sufficiency and mutual aid within families and communities.
Specifically, this means helping students become more fully aware of the many aspects of daily life that have become commodified, and that contribute to the cycle of turning Nature into products that, after a short use, are returned to the environment in the form of toxic waste and every expanding landfills. In addition to surveying how dependent the average person has become on monetized relationships and activities, it is important for students to learn about the non-monetized aspects of community life. These will vary widely, depending upon cultural group. This requires learning about the forms of intergenerational knowledge, skills, and activities that are passed on in face-to-face relationships. Who are the elders of the community? And how are they different from older people still committed to the materialistic promise of success and happiness that has contributed to trashing the environment? Who are the mentors that can introduce the students to the arts, gardening, healing, and craft knowledge—and can model how to live more self-sufficient lives? What ceremonies, forms of entertainment, and nature-centered activities are still carried on within different cultural groups? Who are the storytellers who can help students obtain a more long-term understanding of the bioregion that sustains them. Stories of human hubris that have led to degrading the environment, as well as accounts of how others have lived by an environmental ethic, will help students understand how they are connected both to the folly and wisdom of previous generations, and to the land.
Learning about the face-to-face traditions still carried on within the different cultural groups that make up the student’s neighborhood, as well as how to participate in activities that strengthen the bonds of community, is essentially a conserving activity. It contributes to the renewal of intergenerational knowledge, the nurturing of student talent, and the broadening of the student’s awareness of alternatives to being dependent upon shopping malls and the media. By reducing the dependence upon a consumer, technology dependent lifestyle, it changes the cycle that leads to dumping toxic waste in the backyards of the most vulnerable groups. It also reduces the need to exploit the environments of non-western cultures. And in slowing the transformation of the environment into products that fill the shelves of shopping malls, it helps to ensure that future generations will find an environment that has not been devastated by the greed and folly of previous generations.
Eco-justice oriented educational reforms will contribute to reducing economic growth, which is now being forced upon us by global warming and other changes in natural systems. But this should not be viewed as lowering people’s quality of life. Indeed, as more emphasis is put on participatory relationships and activities that expand personal talents and mutual interests, the quality of life will be expanded. As a writer from the Third World put it, we need to understand wealth in a new way. That is, wealth should be understood in terms of the quality of relationships and community-centered lives and not in terms of economic gains that degrade personal lives and the diversity of the environment.
While the educational reforms suggested here go against the grain of current thinking, they are based on the realities of the present—and not on the myths that co-evolved with the Industrial Revolution. The educational reform agendas of the so-called conservatives, the techno-optimists, and the emancipatory educators continue to be based on a set of myths that represent progress as a human project that is independent of what happens to the environment. To reiterate a key point, the emphasis on the individual as a worker and consumer, as a participant in cyberspace, and as engaged in the unending quest of self-realization and emancipation, will not be easy to change—or even for many people to recognize as contributing to the ecological crisis. We are now faced with a scale of environmental change that has led to the demise of previous cultures that failed to change their belief system and technological practices. We now need to engage in a serious discussion of the educational implications of global warming, which should focus on the basis of our belief system and not just on technological fixes. And we need to learn from other cultures, particularly those that have not taken the western path of economic development, about how it is possible to live without economic activities becoming the dominant aspect of our lives.
Chet A. Bowers is Adjunct Professor of Environmental Studies at the University of Oregon. Professor Bowers’ most recent books include The Culture of Denial (1997); Let Them Eat Data (2000); and Educating for Eco-Justice and Community (2001); and Detras de la Apariencia: Hacia la Descolonizacion de la Educacion (2002).
With the new wave of interest in the environment, will we finally give students the tools they need to become environmentally literate citizens?
In just a few weeks, high school seniors all around the United States will walk proudly across stages, hoisting their diplomas as they graduate from formal K–12 education. As their teachers, we’ll look on with some wistfulness, for the world into which they are graduating—one of spiraling financial crises coupled with huge international challenges—is vastly different from the one in which they started their senior year only 10 months ago.
But wait, it gets worse. If you place your finger on the pulse of the planet, this is what you’ll discover: global surface temperatures rising, glaciers melting, oceans warming, sea levels rising, rain forests burning, coral reefs dying, old-growth forests disappearing, deserts spreading, the world’s population increasing, and species vanishing at the highest rates since the extinction of the dinosaurs.
In short, the ecology that underpins our economy is also collapsing. And the solutions to this challenge elude not only most of our graduates, but also us—their teachers, administrators, and parents.
Will our graduates be ready for these new realities? Will they confidently stride into this world as college students, workers, voters, consumers—in short, as competent, caring adults capable of making good decisions on the pressing issues of the day?
Global Issues – Global Opportunities: Population, Poverty, Consumption, Conflict, and the Environment
by Gilda Wheeler
Abstract:This article discusses the important role of educators in helping students understand, connect to, and act on critical global issues facing us today and in the future. Global issues impact social, environmental, economic, health, and security concerns. Global issues are interconnected and hold the potential for far-reaching impacts on large numbers of people. What is important to remember as we explore global issues is that while they may be daunting, because of their interconnectedness they can provide us with opportunities to help create a sustainable world. By approaching global issues from a systems perspective we can help students create a world that represents their highest aspirations. It is up to each of us individually and as a community to make the choices and take the actions to create a future we want for ourselves and for future generations.
The idea of issues that are truly global in scale is new to us. It emerged late in the 20th century, perhaps when humans first saw images of the Earth from space – a small blue-green planet devoid of boundaries and arbitrary political divisions. Regardless of their novelty, global issues are so important that they may literally determine the future of the human species. Global issues impact virtually all social, environmental, economic, health, and security concerns. And those concerns are, in themselves, global issues. Perhaps one of the most important roles that educators have today is helping our students understand global issues, see the connections to their own lives, and empower them to create a sustainable world.
Defining Global Issues
Since the study of global issues is relatively new there is not agreement as to how one defines a global issue. For the purpose of this presentation we will define global issues as follows. Global issues are those that have, or hold the potential for, far-reaching impacts on large numbers of people. Global issues are trans-national, or trans-boundary, in that they are beyond the capability of any one nation to resolve. Global issues are persistent or long acting in that they may take years, decades, or even generations to be fully felt, and may require similar time frames to be resolved. Finally, global issues are interconnected, which means that a change in one – whether for better or worse – exerts pressure for change in others.
World population exceeded six billion in 1999 – doubling from three billion in 1960 – and is currently increasing by 80 to 85 million people each year. Depending upon the choices we make over the next few decades, demographers at the United Nations project world population in 2050 could be anywhere 7.3 billion to 10.7 billion. A number of factors drive this growth. At the most basic level, it is because far more people are born each year than die. Advances in nutrition and health care have increased survival rates and longevity for much of the world, and shifted the balance between births and deaths. Another is population “momentum”. Even though fertility rates have come down worldwide, there are many more people of childbearing age today than ever before. Roughly half the world’s population is under age 25, so as those three billion people start families over the next few decades, world population will likely increase by several billion. Another reason for continued high levels of population growth is that fertility rates remain relatively high in some populous regions like Africa and South Central Asia. Decisions about family size are often based on economic factors, and in poorer societies, having numerous children may be an important asset. They provide support and security in parents’ old age, help raise food, haul water, care for younger siblings, and gather fuel wood. Children may also work for wages outside the home, be indentured, or even sold to help support the family.
Consumption & Environment
One approach scientists are increasingly using to explore the issue of the Earth’s carrying capacity (the number of people the Earth can support over time) is through the concept of “ecological footprint” pioneered by Mathis Wackernagel and William Reese. The footprint model calculates the area of the Earth’s productive surface (land and sea) necessary to support a particular lifestyle or level of consumption. Through the ecological footprint lens we see that a person’s lifestyle has as much (or even more) of an impact on the planet than the mere numbers of people on the planet. By mapping the items of everyday items such as food, clothing and transportation, through Facing the Future’s activity Watch Where You Step, students begin to see what makes up their ecological footprint, and more importantly what they can do personally and what we can do collectively to reduce the total human footprint on the Earth.
Poverty, Scarcity, Impacts, and Sustainability
As we enter the 21st century, the gap between the world’s rich and poor is widening, both within and among countries. The United Nations identifies 2.8 billion people surviving on less than two dollars a day. Overall, the richest 20 percent of the world’s people control 86 percent of global income, while the poorest 20 percent control barely one percent.
The impacts of poverty, over consumption, and resource scarcity are varied. They include environmental destruction – richer nations and individuals can afford to over-consume resources, while poorer nations and individuals are often forced to over-exploit the environment just to survive. They include migration – people are forced to move in search of adequate resources. And they include conflict – wealthier nations and individuals fight to keep what they have, while those suffering a lack of resources fight to obtain them.
The solution this cycle of resource scarcity and poverty is to develop sustainable practices. We can help students understand the complexity and interconnectedness of scarcity and poverty through Facing the Future’s classroom simulation activity Fishing for the Future” in which students “fish” over several seasons. This activity also helps students understand the concept of sustainability as they over-fish their oceans and realize that they can “survive” and the resource base can be maintained by establishing sustainable fishing practices.
Linking Global Issues to Action
The good news is that we have the knowledge and tools today to help create a sustainable world. There are both personal and structural solutions that we can help our students identify and act on. On the personal level these include among many other things reducing our consumption, recycling, supporting sustainably developed products and food, considering our own family size, and engaging in the political process. On the structural level, as a nation we can help provide reproductive and community health care so people can make choices about their family size and be assured that they and their children will survive and be productive members of society. We can help alleviate poverty so people can support their families and aren’t forced to make decisions of “rational desperation” that may not be good for the environment. And finally we can develop new ways of measuring progress that take into account environmental and social impacts along with more traditional economic indicators.
We can help our students identify these solutions and begin the process of changing the way we think and act by using the lens of a system thinking process that recognizes the interconnectedness of all people and of all global problems. This perspective offers us a starting point; the only principle we can then follow is one of sustainability. The only “answer” is one that doesn’t create new problems but rather searches for underlying causes and their links across the spectrum of issues and finally rests on common ground.
We have the tools at our disposal to create a world that represents our highest aspirations. It’s up to each of us individually and as a community to make the choices and take the actions to create a future we want for ourselves and for future generations. To learn more about actions that educators and their students can do to make a positive impact in local communities and in the world, visit Facing the Future’s websites at www.facingthefuture.org.
Facing the Future: People and the Planet. Curriculum Guide: Classroom Activities for Teaching about Global Issues and Solutions 2002
Facing the Future: People and the Planet. Facing the Future: Population, Poverty, Consumption and the Environment 2001
Population Reference Bureau website www.prb.org
Redefining Progress website, www.rprogress.org
United Nations Development Program website, www.undp.org
United Nations Food and Agriculture Organization website www.fao.org
Gilda Wheeler is currently the Program Supervisor for Environmental and Sustainability Education at the Washington State Office of the Superintendent of Public instruction (OSPI). She is responsible for supporting districts, schools, teachers, and students in implementing legislatively mandated environmental and sustainability education in Washington state. This includes the development of integrated standards and assessment and professional development for classroom teachers and non-formal educators. Gilda also serves on a number of state and national boards and committees including co-chair of the E3 Washington K12/Teacher Education Sector steering committee, national K-12 Sector of the U.S. Partnership for Education for Sustainable Development and the Council of Chief State School Officers EdSteps Global Competency work group.