From ESCI 302
My eco-artifact through its distressed look reflects my maturity in age, but more importantly what this means is that no matter what my age (or anyone), I am never too old to learn, or specifically learn about the environment, nor am I too old to establish a relationship to/for/with the environment. My environmental education experience before ESCI 302 was limited and this initially caused some frustration at the beginning of the semester, however, I quickly realized that environmental education is the very opposite. For me it is the most relational subject that is inclusive to every part of me. I do not know of any other subject that engages and interacts with all of me in the way that environmental education does. Through the readings, discussions, lectures, and assignments this semester I was able to come to know this relationship and experience for myself the vastness and endless possibility of integrating environmental education into all subject areas. I see it as the glue that can help me as an educator develop a transdisciplinary approach in the classroom. I have discovered that “Environmental Education is a learning process that increases people’s knowledge and awareness about the environment and its associated challenges, and foster’s attitude, motivations and commitments to make informed decisions and take responsible action” (Eneji et al., 2017, p.110). Therefore, based on my transformation, experience, and relational understanding to/with/for the environment I am an advocate of David Orr’s statement that “all education is environmental education” (Mitchell & Mueller, 2010, p.197).
In noticing the green that is displaced in streaks over my eco-artifact, this represents my growth and learning to/with/for the environment. It was intentionally done this way instead of being solid because I feel my learning and growth will never be complete, rather it is a lifelong journey that will be integrated and continued throughout both my education and life. Beginning with the green on my head, this represents to things for me: First it represents two of my greatest influencers and the second is being aware of the challenges that I may have to overcome as an environmental educator. As I previously stated, my environmental education was limited and it was only through the world that I became informed about anything to do with the environment, however, this semester changed all that for me. My two greatest influencers in environmental education are Robin Wall Kimmerer and Latika Raisinghani. Robin helped me to identify who I already am and who I want to be in relation to the environment. The thing she said in her Virtual Talk that will forever stay with me is in recognizing the personhood of the lands beinghood that changes the pronoun of the more-than-humans to “ki” (singular) and “kin” (plural) instead of “it” (2020); this changes them to subjects rather than objects. I also realized I already had a connection to them as kin because of the loss I feel in the fall when the geese fly away and the leaves loose their leaves, but then how excited I feel when the geese return home and buds appear on the trees in the spring. As for Latika Raisinghani, she taught me that being who I am is nothing to hide, by being transparent with students it will invite them into relationship with me and help them develop empathy, compassion, and understanding. When students develop healthy relationships with their teachers it allows the students to see purpose and value in what is being taught. As for the challenges that I am aware of when I become an environmental educator they are (but are limited to) my own personal values, beliefs, and experiences, finding resources, and asking and/or reaching out for help. For me this means re-evaluating and re-learning about myself so that I am not projecting biases or influencing students in a negative way that can hinder their learning. It means looking to administrators, colleagues, families, community members, and Indigenous knowledge keepers and elders for help and invite them to work together for the good of all students. I am also aware that one of the greatest challenges will be finding resources and knowing I will have to “be critically selective with teaching materials, books, websites, and other resources brought into the classroom [because] resources transmit hidden values, norms, traditions, and stories of the cultures and subcultures of those that produce them” with Eurocentric views (Aikenhead & Michell, 2011, p.129).
Looking back at my eco-artifact and noticing my arms are wide-open in an outstretched and embracing position. This reflects my disposition in both life and my newfound relationship with the environment, including the human and more-than-human world. For me this means no longer looking at a rock or tree for that which they are labeled but rather knowing they like me are connected to the environment. Furthermore, we all: the trees, rocks, I, etc., are only one part of a the whole where none of us are more important, nor is one here for the existence of the other, rather we all exist together and are interconnected to complete Turtle Island. Another part of my learning I am embracing is that I will be a culturally responsive environmental educator. This means that as an educator my approach to education will “recognize the benefits of diversity; promotes the harmonious growth of society through the cocreation and co-implementation of curriculum with culturally, ethically, racially, and linguistically diverse voices; nurtures interlinkages between people—society—environment—community; and facilitates personal as well as social change, creating a sustainable future for all” (Blanchet-Cohen & Reilly, 2013, p. 15). For me this has become central to being an educator, not just because I know students need to see themselves positively represented in their learning, but also because it enriches the lives of all students when they (me included) can learn various ways from different cultures and perspectives. This is also essential to foster an understanding of social justice and to develop society changers for the future.
Next are the green streaks on my hands and feet which acknowledges my understanding that action is a key factor in environmental education. I agree with M.J. Barrett that “it is not enough for students to be armchair critics’; they need to get their hands dirty and learn how to take action. It is this action-orientation that characterizes ‘education for the environment’” (2006, p. 503). For me this means finding engaging and creative ways for students to experience, interact and connect to/with/for the environment. Learning about the environment is one thing, but in order for students to become contributing members in the solution that can apply both their critical thinking and problem-solving skills they must get outside the classroom and do more than just take notes. As an educator I must find the balance between the inside and outside to make learning meaningful and engaging because when students are not able to experience the environment learning becomes mundane, hopeless, and more about the environment and not for the environment. Through experiences students have the potential to become more aware of their impact (both the problem and solution), develop relationship/connection to/with/for the environment, and they are better prepared to be stewards for and of the environment. Being a steward for and of the environment means helping students understand that a little goes a long way. Our environment crisis/issues did not happen over night, nor was it because one or two people did one big thing. Therefore, it will take everyone collaboratively implementing small changes now to cause greater change later, as this will also help the crisis/issues from evolving or getting worse. In backing up my philosophy Elin Kelsey makes a key point when she says, “the way we think is critical to solving the environment crisis” (2016, para. 1) because “the environment crisis is also a crisis of hope” (2016, para. 8) and when hope is present “restoration is possible” (2016, para. 15). Allowing students to have hope and know that every effort they make, no matter the size, is an important part in both their education and identity as stewards for and of the environment. This also means sharing stories that encourage and foster hope in them so that they can become true game changers to/with/for the environment.
Moving the focus on to the big red heart in the middle of my eco-artifact’s chest; this is significant to relationships, not only with the environment but also with my colleagues and Latika through our learning journey together. Despite the limitations of learning online over Zoom due to the COVID-19 pandemic, I feel like I was still able to connect with each person in some compacity, more than I would with those that may have sat at the back of the class if we were in a face-to-face class this semester. Through lectures, discussions, breakout rooms, etc., Latika modeled how to make the best out of a not so perfect situation. As for my relationship with the environment, I have discovered that it is not enough to just be aware of the issues and problems in the environment because this can cause ecophobia, nor is it enough to be a critical thinker and problem solver, rather it is essential we develop action takers, both myself and students, to see real change and improvement to/with/for the environment. When it comes to the environment, critical thinking and solutions are crucial but what good are they if students do not know or understand how to take action. For me, ethics plays a vital role in this because ethics will shape how students think, but it will also influence their actions and how they see/understand their role in all aspects relating to/with/for the environment. Ethics requires more than “codes or codified behaviours, but is rather about how ethics can be enacted everyday in myriad ways. It is a process.” (Jickling, 2005, p. 22). Moreover, as Jickling goes on to say that “ethics is about doing that which ‘enables’ us…[it] has to do with upright living and making moral decisions based on goals of being noble in our everyday activities…and ethical positions are open for discussion, re-examination and revision” (2005, p.22). I believe when ethics are developed in this way it will trickle into all elements of learning, being, and doing, including building relationships, fostering critical thinking and problem-solving skills, and taking action both with the humans and more-than-humans in the world.
Last, but certainly not least, is the platform or foundation my eco-artifact is standing on. This part of my eco-artifact is pivotal for my relationships, my learning journey, and the educator I aspire to be. It is an Indigenous Medicine Wheel merged with a compass (a tool used to guide European settlers and colonizers to North America). If you will notice they are not separate from one another, nor is one above the other, rather they are equally merged and inseparable. This is my passion to not only be a culturally responsive environmental educator, but also because I will be an educator that will value holistic education, implement multiple ways of knowing, being, and doing in the classroom for the enrichment of all students’ learning and lives. It represents my belief and value in acknowledging wrongs and hurts made in the past and working towards reconciliation in the present and for the future. This will mean not just incorporating Indigenous perspectives and knowledge but integrating it in a way that is meaningful and inseparable. This means Scientific ecological knowledge (traditional western) is not set above or before Traditional ecological knowledge, but instead the two are one. My rationale and passion for teaching this way comes from what I learned from Robin Kimmerer. She allowed me to understand that “Scientific ecological knowledge (SEK) is a powerful tool for understanding the structure and function of ecological systems and for diagnosing and analyzing environmental degradation” but “Traditional ecological knowledge (TEK) of indigenous and local peoples, based on millennia of lived experiences, is rich in models for the philosophy and practice of reciprocal, mutualistic relationships with the earth” (Kimmerer, 2012, p. 317). Furthermore, Kimmerer goes on to explain that SEK “separates people from nature [where as TEK] focuses on understanding and managing relationships between land and people for mutual benefit” (2012, 317). Kimmerer allowed me to fully understand and recognize the value in both. Therefore, by integrating TEK it ensures students are taught in holistic way that adds enrichment to their lives and accepts all students for who they are because Indigenous knowledge has no labels, nor does it discriminate or separate the emotional, physical, mental, and spiritual parts that make us whole. Additionally, Indigenous ways “[involve] nonbinary gender systems” (Whyte, 2019, p.778), making it even more accepting of students and socially just than Western traditional ways that marginalize and discriminate through their emphasis and value of social norms. With so much going on in our world and in the lives of students this is just one more way I as an educator can allow all students to feel safe, welcomed, and accepted just as they are and help them all become game changers in society that improve social justice.
I have learned a lot through ESCI 302 this semester, about the environment, and about myself. I am excited to take my learning and self-discoveries from ESCI 302 and continue in my journey to becoming an educator. I feel more prepared and able to make “all education environmental education” (Mitchell & Mueller, 2010, p.197) and aspire to be the educator I see myself to be through my eco-artifact. I hope to be a positive role model that will help students become excited and passionate about learning and developing a relationship to/with/for the environment while they discover that learning is a never-ending journey that can never be taken away. Thank you, Latika and colleagues of ESCI 302 010 for a wonderful learning experience.