连接SLCE与高等教育的可持续性:培养具有生态中心正义视野的公民

Catherine Wright, Melanie G. Keel, Tyrone Fleurizard
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When SLCE seriously attends to ecological sustainability--when it becomes ecocentric--the movement can cultivate ecologically-literate, place-engaged, planetary citizens who value and nurture justice for both human and other-than-human inhabitants. When SLCE and SHE collaborate, we can more readily see ourselves as contributing members of a comprehensive Earth community and Earth's \"inarticulate but not silent\" ecologies (Hall, 200, p. 124) as stakeholders and partners in transforming human communities. Whether referred to as \"landscape\" (the symbolic environment created when physical spaces are transformed by the conferral of human values and meaning onto them; Greider & Garkovich, 1994) or as \"place\" (a particular assemblage of humans and their multiple \"others\"; Duhn, 2012)--or with some other term--Earth's ecological systems are all too often taken for granted. Many of us fail to acknowledge our biological, social, cultural, and psychic interdependency with the interactive communities within which we dwell. At the physiological level, the iron in our blood, the water in our tissues, and the calcium in our bones are not only the same elements that constitute mountain ranges and seascapes but also move in perpetual cycles between and among our bodies and the rest of the planet. We are part of a continuum of matter and energy that began billions of years ago. We cannot disconnect from this fact anymore than we can ignore how the ecological-social-political-cultural stories of the land we inhabit and the diversity of entities we encounter inform who we are as humans and the roles we play within every ecosystem on this planet. Humans cannot flourish when the ecologies out of which we emerged millennia ago are degraded, themselves unable to flourish or even function. If Earth dies, we die. The many beings we encounter--their very otherness, their intrinsic and instrumental worth, their needs and roles, and their potential lack of a future --ought to inform dialogues concerning the forming and functioning of human communities. Ecosystems deserve more respect as unique partners within SLCE dialogues since these webs of life are not only the medium or stage for social change but also deeply fashion the worldviews, identities, cultures, and behaviors of those working in partnership for social transformation. Meaningful engagement with Earth's ecosystems as partners is not an entirely new idea for the SLCE Future Directions Project (SLCE-FDP, of which this thought piece is part) or SLCE more generally. In their 2015 FDP thought piece titled \"Engaging Place as Partner,\" Siemers and colleagues propose \"integrating ecological perspectives and values\" as one foundational principle of authentically \"place-engaged\" SLCE. Their claim is that place is not neutral; each place with and within which SLCE occurs has a \"particular local voice, history, culture, politics, and ecology.\" All of these facets of place are vital to SLCE, and merely focusing on place as the location of human activity creates SLCE \"tourists\" rather than learners, \"thin and non-systemic learning and change,\" rather than holistic systemic learning and engaged citizenry, and neutral placement sites rather than interactive spaces for engaging place and people as partners (Siemers, Harrison, Clayton, & Stanley, 2015, p. 101). 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At the physiological level, the iron in our blood, the water in our tissues, and the calcium in our bones are not only the same elements that constitute mountain ranges and seascapes but also move in perpetual cycles between and among our bodies and the rest of the planet. We are part of a continuum of matter and energy that began billions of years ago. We cannot disconnect from this fact anymore than we can ignore how the ecological-social-political-cultural stories of the land we inhabit and the diversity of entities we encounter inform who we are as humans and the roles we play within every ecosystem on this planet. Humans cannot flourish when the ecologies out of which we emerged millennia ago are degraded, themselves unable to flourish or even function. If Earth dies, we die. The many beings we encounter--their very otherness, their intrinsic and instrumental worth, their needs and roles, and their potential lack of a future --ought to inform dialogues concerning the forming and functioning of human communities. Ecosystems deserve more respect as unique partners within SLCE dialogues since these webs of life are not only the medium or stage for social change but also deeply fashion the worldviews, identities, cultures, and behaviors of those working in partnership for social transformation. Meaningful engagement with Earth's ecosystems as partners is not an entirely new idea for the SLCE Future Directions Project (SLCE-FDP, of which this thought piece is part) or SLCE more generally. In their 2015 FDP thought piece titled \\\"Engaging Place as Partner,\\\" Siemers and colleagues propose \\\"integrating ecological perspectives and values\\\" as one foundational principle of authentically \\\"place-engaged\\\" SLCE. 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引用次数: 1

摘要

我们的写作基于一个核心信念:如果所有生命现在和未来所依赖的生态系统被忽视和破坏,我们就不可能拥有繁荣、以正义为导向的人类社区和强大的智力景观。因此,服务学习和社区参与(SLCE)未来的一个重要方向是与高等教育的可持续性(SHE)运动合作。SHE是一个多元化的、跨学科的研究和实践领域,旨在帮助领导努力创造一个“繁荣、公平和生态健康的世界”(AASHE, 2015)。当SLCE认真关注生态可持续性时——当它成为生态中心时——运动可以培养生态素养,地方参与,地球公民,他们重视和培育人类和非人类居民的正义。当SLCE和SHE合作时,我们可以更容易地将自己视为一个全面的地球社区的贡献成员,以及地球上“无法表达但并非沉默”的生态(Hall, 200,124页),作为改变人类社区的利益相关者和合作伙伴。是否被称为“景观”(当物理空间被赋予人类价值和意义时所创造的象征性环境);Greider & Garkovich, 1994)或“地点”(人类及其多个“他人”的特定集合;Duhn, 2012)——或者用其他的术语——地球的生态系统常常被认为是理所当然的。我们中的许多人没有认识到我们与我们所居住的互动社区在生理、社会、文化和精神上的相互依存关系。在生理层面上,我们血液中的铁、组织中的水和骨骼中的钙不仅是构成山脉和海景的相同元素,而且还在我们的身体和地球的其他部分之间以永恒的循环运动。我们是几十亿年前开始的物质和能量连续体的一部分。我们不能忽视这一事实,正如我们不能忽视我们居住的土地上的生态-社会-政治-文化故事以及我们遇到的实体的多样性如何告诉我们作为人类是谁以及我们在这个星球上的每个生态系统中扮演的角色一样。当我们几千年前赖以生存的生态环境退化时,人类就无法繁荣,甚至无法发挥作用。如果地球死了,我们也会死。我们遇到的许多生物——他们的差异性,他们的内在和工具价值,他们的需求和角色,以及他们潜在的缺乏未来——应该为有关人类社区形成和运作的对话提供信息。生态系统作为SLCE对话中的独特合作伙伴应该得到更多的尊重,因为这些生命网络不仅是社会变革的媒介或舞台,而且深刻地塑造了那些为社会变革而合作的人的世界观、身份、文化和行为。对于SLCE未来方向项目(SLCE- fdp,这篇思想文章是其中的一部分)或SLCE来说,与地球生态系统作为合作伙伴进行有意义的接触并不是一个全新的想法。在2015年自由民主党的一篇题为《作为合作伙伴的地方参与》的思想文章中,西默斯和他的同事提出,“整合生态视角和价值”是真正的“地方参与”的SLCE的一个基本原则。他们认为那个地方不是中立的;SLCE发生的每个地方都有“特定的地方声音、历史、文化、政治和生态”。地点的所有这些方面对于SLCE都是至关重要的,仅仅把地点作为人类活动的地点,就会创造SLCE的“游客”而不是学习者,“稀薄和非系统的学习和变化”,而不是整体的系统学习和参与的公民,以及中立的安置地点,而不是让地方和人作为合作伙伴参与的互动空间(Siemers, Harrison, Clayton, & Stanley, 2015, p. 101)。有许多SLCE课程和项目的例子,在不同程度上,将生态观点和价值观作为改变人类社区的一部分。...
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Connecting SLCE with Sustainability in Higher Education: Cultivating Citizens with an Ecocentric Vision of Justice
We write from one core conviction: We cannot have thriving, justice-oriented human communities and robust intellectual mindscapes when the ecological systems upon which all life depends, now and in the future, are ignored and destroyed. Thus, an important future direction for service-learning and community engagement (SLCE) is to collaborate with the sustainability in higher education (SHE) movement. SHE is a diverse, transdisciplinary area of inquiry and practice that seeks to help lead efforts to create a "thriving, equitable and ecologically healthy world" (AASHE, 2015). When SLCE seriously attends to ecological sustainability--when it becomes ecocentric--the movement can cultivate ecologically-literate, place-engaged, planetary citizens who value and nurture justice for both human and other-than-human inhabitants. When SLCE and SHE collaborate, we can more readily see ourselves as contributing members of a comprehensive Earth community and Earth's "inarticulate but not silent" ecologies (Hall, 200, p. 124) as stakeholders and partners in transforming human communities. Whether referred to as "landscape" (the symbolic environment created when physical spaces are transformed by the conferral of human values and meaning onto them; Greider & Garkovich, 1994) or as "place" (a particular assemblage of humans and their multiple "others"; Duhn, 2012)--or with some other term--Earth's ecological systems are all too often taken for granted. Many of us fail to acknowledge our biological, social, cultural, and psychic interdependency with the interactive communities within which we dwell. At the physiological level, the iron in our blood, the water in our tissues, and the calcium in our bones are not only the same elements that constitute mountain ranges and seascapes but also move in perpetual cycles between and among our bodies and the rest of the planet. We are part of a continuum of matter and energy that began billions of years ago. We cannot disconnect from this fact anymore than we can ignore how the ecological-social-political-cultural stories of the land we inhabit and the diversity of entities we encounter inform who we are as humans and the roles we play within every ecosystem on this planet. Humans cannot flourish when the ecologies out of which we emerged millennia ago are degraded, themselves unable to flourish or even function. If Earth dies, we die. The many beings we encounter--their very otherness, their intrinsic and instrumental worth, their needs and roles, and their potential lack of a future --ought to inform dialogues concerning the forming and functioning of human communities. Ecosystems deserve more respect as unique partners within SLCE dialogues since these webs of life are not only the medium or stage for social change but also deeply fashion the worldviews, identities, cultures, and behaviors of those working in partnership for social transformation. Meaningful engagement with Earth's ecosystems as partners is not an entirely new idea for the SLCE Future Directions Project (SLCE-FDP, of which this thought piece is part) or SLCE more generally. In their 2015 FDP thought piece titled "Engaging Place as Partner," Siemers and colleagues propose "integrating ecological perspectives and values" as one foundational principle of authentically "place-engaged" SLCE. Their claim is that place is not neutral; each place with and within which SLCE occurs has a "particular local voice, history, culture, politics, and ecology." All of these facets of place are vital to SLCE, and merely focusing on place as the location of human activity creates SLCE "tourists" rather than learners, "thin and non-systemic learning and change," rather than holistic systemic learning and engaged citizenry, and neutral placement sites rather than interactive spaces for engaging place and people as partners (Siemers, Harrison, Clayton, & Stanley, 2015, p. 101). There are many examples of SLCE courses and programs that, to varying degrees, embrace ecological perspectives and values as part of efforts to transform human communities. …
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