Transforming Education for the Future - Böcker

Transformative eco-education is environmental education that is literally needed to transform and save our planet, especially during the global ecological crises of our present century. Such education demands inner transformation of many deeply rooted ideas, such as the following: the Earth exists merely to provide for human comfort; the extinction or reduction of other species does not matter; we are free to consume or destroy natural resources at will but are safe from destruction ourselves; and the Earth will continue to sustain us, even if we do not sustain the Earth. Unless these concepts are changed, we will increase global warming and add to the ruin of much of the Earth.This book presents powerful ideas for transformative eco-education. At this time of ever-increasing ecological crisis, such education is needed more than ever before. We urge readers to use the ideas and activities in this book with your students, develop them further, and create new conceptions to share with other educators and students.The chapters in this book provide key principles, of which the following are just a few. First, educators can and should prepare students for natural disasters. Second, stories, case studies, the arts, and hands-on environmental experience, all enriched by reflection and discussion, can offer profound learning about ecology. Third, education at all levels can benefit from a true ecological emphasis. Fourth, teachers must receive preparation in how to employ transformative eco-education. Fifth, Indigenous wisdom can offer important, holistic, spiritual paths to understanding and caring for nature, and other spiritual traditions also provide valid ways of comprehending humans as part of the universal web of existence. Sixth, transformative eco-education can be an antidote to not only to environmental breakdown, but also to materialistic overconsumption and moral confusion. Seventh, we can only heal the Earth by also healing ourselves. If we heed these principles, together we can make transformative eco-education a blazing torch to light the path for the current century and beyond.

Transformative eco-education is environmental education that is literally needed to transform and save our planet, especially during the global ecological crises of our present century. Such education demands inner transformation of many deeply rooted ideas, such as the following: the Earth exists merely to provide for human comfort; the extinction or reduction of other species does not matter; we are free to consume or destroy natural resources at will but are safe from destruction ourselves; and the Earth will continue to sustain us, even if we do not sustain the Earth. Unless these concepts are changed, we will increase global warming and add to the ruin of much of the Earth.This book presents powerful ideas for transformative eco-education. At this time of ever-increasing ecological crisis, such education is needed more than ever before. We urge readers to use the ideas and activities in this book with your students, develop them further, and create new conceptions to share with other educators and students.The chapters in this book provide key principles, of which the following are just a few. First, educators can and should prepare students for natural disasters. Second, stories, case studies, the arts, and hands-on environmental experience, all enriched by reflection and discussion, can offer profound learning about ecology. Third, education at all levels can benefit from a true ecological emphasis. Fourth, teachers must receive preparation in how to employ transformative eco-education. Fifth, Indigenous wisdom can offer important, holistic, spiritual paths to understanding and caring for nature, and other spiritual traditions also provide valid ways of comprehending humans as part of the universal web of existence. Sixth, transformative eco-education can be an antidote to not only to environmental breakdown, but also to materialistic overconsumption and moral confusion. Seventh, we can only heal the Earth by also healing ourselves. If we heed these principles, together we can make transformative eco-education a blazing torch to light the path for the current century and beyond.

Events on Wall Street and Main Street reveal that some business leaders make dramatically unethical self-serving decisions that ignore the public interest. How can business schools educate future business leaders to make ethical decisions? Unfortunately, most business schools fail in teaching ethical decision-making. They erroneously assume that such decision-making is primarily conscious and reason-based, reflecting the western cultural orientation toward science and logic.In this book, Thomas Culham cites neurological findings showing that unconscious processes and emotions play a much more significant role than reason in making ethical decisions. Culham urges business schools to teach a modified form of emotional intelligence, linked with research-supported contemplative practices from the great meditative traditions. This book details the author's ethics curriculum and explains its successful application at the Sauder School of Business at the University of British Columbia. This fascinating, interdisciplinary, and highly practical curriculum integrates philosophy (virtue ethics), Daoist thinking, psychology, and neuroscience. This curriculum intends to transform the way business schools teach decision making. Such an effort might just transform the way we do business.

Events on Wall Street and Main Street reveal that some business leaders make dramatically unethical self-serving decisions that ignore the public interest. How can business schools educate future business leaders to make ethical decisions? Unfortunately, most business schools fail in teaching ethical decision-making. They erroneously assume that such decision-making is primarily conscious and reason-based, reflecting the western cultural orientation toward science and logic.In this book, Thomas Culham cites neurological findings showing that unconscious processes and emotions play a much more significant role than reason in making ethical decisions. Culham urges business schools to teach a modified form of emotional intelligence, linked with research-supported contemplative practices from the great meditative traditions. This book details the author's ethics curriculum and explains its successful application at the Sauder School of Business at the University of British Columbia. This fascinating, interdisciplinary, and highly practical curriculum integrates philosophy (virtue ethics), Daoist thinking, psychology, and neuroscience. This curriculum intends to transform the way business schools teach decision making. Such an effort might just transform the way we do business.

This book will expand the horizon of higher education, helping students, faculty and administrators to return to their roots and be in touch with their whole being. This book stresses that learning is much more than just accumulating knowledge and skills. Learning includes knowing ourselves—mind, body, and spirit. The learning of compassion, care, and service are as crucial or even more important in higher education in order for universities to address students’ individual needs and the society’s needs. Higher education must contribute to a better world. The book acknowledges that knowing not only comes from outside, but also comes from within. Wisdom is what guides students to be whole, true to themselves while learning. There are many ancient and modern approaches to gaining wisdom and wellness. This book talks about contemplative methods, such as meditation, qigong, yoga, arts, and dance, that help people gain wisdom and balance in their lives and enhance their ability to be reflective and transformative educators and learners.

This book will expand the horizon of higher education, helping students, faculty and administrators to return to their roots and be in touch with their whole being. This book stresses that learning is much more than just accumulating knowledge and skills. Learning includes knowing ourselves—mind, body, and spirit. The learning of compassion, care, and service are as crucial or even more important in higher education in order for universities to address students’ individual needs and the society’s needs. Higher education must contribute to a better world. The book acknowledges that knowing not only comes from outside, but also comes from within. Wisdom is what guides students to be whole, true to themselves while learning. There are many ancient and modern approaches to gaining wisdom and wellness. This book talks about contemplative methods, such as meditation, qigong, yoga, arts, and dance, that help people gain wisdom and balance in their lives and enhance their ability to be reflective and transformative educators and learners.

In our current systems of education, there is a trend toward compartmentalizing knowledge, standardizing assessments of learning, and focusing primarily on quantifiable and positivist forms of inquiry. Contemplative inquiry, on the other hand, takes us on a transformative pathway toward wisdom, morality, integrity, equanimity, and joy (Zajonc, 2009). These holistic learning practices are needed as a counterbalance to the over-emphasis on positivism that we see today. In addition to learning quantifiable information, we also need to learn to be calmer, wiser, kinder, and happier. This book aims to find and share various pathways leading to these ends.This book will describe educational endeavors in various settings that use contemplative pedagogies to enable students to achieve deep learning, peace, tranquility, equanimity, and wisdom to gain new understanding about self and life, and to grow holistically.Embodiment is a central concept in this book. We hope to highlight strategies for exploring internal wisdoms through engaging ourselves beyond simply the rational mind. Contemplative pedagogies such as meditation, yoga, tai chi, dance, arts, poetry, reflective writing and movements, can help students embody what they learn by integrating their body, heart, mind, and spirit.

In our current systems of education, there is a trend toward compartmentalizing knowledge, standardizing assessments of learning, and focusing primarily on quantifiable and positivist forms of inquiry. Contemplative inquiry, on the other hand, takes us on a transformative pathway toward wisdom, morality, integrity, equanimity, and joy (Zajonc, 2009). These holistic learning practices are needed as a counterbalance to the over-emphasis on positivism that we see today. In addition to learning quantifiable information, we also need to learn to be calmer, wiser, kinder, and happier. This book aims to find and share various pathways leading to these ends.This book will describe educational endeavors in various settings that use contemplative pedagogies to enable students to achieve deep learning, peace, tranquility, equanimity, and wisdom to gain new understanding about self and life, and to grow holistically.Embodiment is a central concept in this book. We hope to highlight strategies for exploring internal wisdoms through engaging ourselves beyond simply the rational mind. Contemplative pedagogies such as meditation, yoga, tai chi, dance, arts, poetry, reflective writing and movements, can help students embody what they learn by integrating their body, heart, mind, and spirit.

Immense challenges now face the global community. How can educators train the next generation of students to deal with the vast array of issues awaiting them in every sector of society? Written as a testimony to three decades of experimentation with these challenges in mind, Hong Kong International School humanities teacher Dr. Marty Schmidt draws upon the universal Wisdom tradition to propose pedagogical frameworks that combine what he calls the yang of social conscience with the yin of inner awakening. This yin-yang approach forms the basis of the The Wisdom Way of Teaching, which describes in curricular detail how to cultivate the whole person development of students.

Immense challenges now face the global community. How can educators train the next generation of students to deal with the vast array of issues awaiting them in every sector of society? Written as a testimony to three decades of experimentation with these challenges in mind, Hong Kong International School humanities teacher Dr. Marty Schmidt draws upon the universal Wisdom tradition to propose pedagogical frameworks that combine what he calls the yang of social conscience with the yin of inner awakening. This yin-yang approach forms the basis of the The Wisdom Way of Teaching, which describes in curricular detail how to cultivate the whole person development of students.

Learning, as it is being increasingly recognized, is centrally predicated upon students’ well-being. Research findings indicate that in the instances of wounding and trauma, students’ capacity and ability to learn can be severely compromised. This understanding applies particularly to the immigrant students in the language classroom, many of whom are refugees bringing with them past experiences of privation, violence, wounding and trauma. Since teachers often find themselves wearing multiple hats, not only as instructors, but also as friends, philosophers, guides, confidantes, and counsellors to their refugee and immigrant learners, addressing those students’ trauma with compassion, and employing appropriate pedagogical practices to mitigate their suffering should be of great relevance and inform the teachers’ praxis in the classroom. This book takes an interdisciplinary look at trauma from the vantage points of critical language theories, neuroscience, psychotherapy, and Buddhist psychology, and suggests pedagogies for well-being and trauma healing that utilize contemplative ways of education. The practical aim of this book is to support teachers in addressing trauma in their classrooms.

Learning, as it is being increasingly recognized, is centrally predicated upon students’ well-being. Research findings indicate that in the instances of wounding and trauma, students’ capacity and ability to learn can be severely compromised. This understanding applies particularly to the immigrant students in the language classroom, many of whom are refugees bringing with them past experiences of privation, violence, wounding and trauma. Since teachers often find themselves wearing multiple hats, not only as instructors, but also as friends, philosophers, guides, confidantes, and counsellors to their refugee and immigrant learners, addressing those students’ trauma with compassion, and employing appropriate pedagogical practices to mitigate their suffering should be of great relevance and inform the teachers’ praxis in the classroom. This book takes an interdisciplinary look at trauma from the vantage points of critical language theories, neuroscience, psychotherapy, and Buddhist psychology, and suggests pedagogies for well-being and trauma healing that utilize contemplative ways of education. The practical aim of this book is to support teachers in addressing trauma in their classrooms.

Spirituality and spiritual experiences have been the bedrock of every civilization and together form one of the highest mechanisms for making sense of the world for billions of people. Current research paradigms, due to their limitation to empirical, sensory, psychologically, or culturally constructed realities, fail to provide a framework for exploring this essential area of human experience. The development of a spiritual research paradigm will provide researchers from the social sciences and education the tools and abilities to systematically explore fundamental questions regarding human spiritual experiences and spiritual growth.A spiritual research paradigm requires an ontology that considers all reality to be multidimensional, interconnected, and interdependent. It requires an epistemology that integrates knowing from outer sources as well as inner contemplation, acknowledging our integration of soul and spirit with the body and mind. Three additional aspects are useful to a spiritual research paradigm: axiology, methodology, and teleology. An axiology concerns what is valued, good, and ethical. A methodology is the appropriate approach to systematic inquiry. A fifth and less frequently mentioned aspect is teleology, an explanation of the goal or end (telos) to which new knowledge is applied, such as gaining wisdom and truth, touching the divine, increasing inner peace, exploring hidden dimensions, or improving society. This book takes the first step to develop such a research paradigm. We draw from world spiritual traditions as well as scholarship that has arisen from contemplative practices. We also attempt to build a bridge between science and spirituality. Spiritual research is not necessarily opposed to scientific research; in fact, each can shed light on the other.

Spirituality and spiritual experiences have been the bedrock of every civilization and together form one of the highest mechanisms for making sense of the world for billions of people. Current research paradigms, due to their limitation to empirical, sensory, psychologically, or culturally constructed realities, fail to provide a framework for exploring this essential area of human experience. The development of a spiritual research paradigm will provide researchers from the social sciences and education the tools and abilities to systematically explore fundamental questions regarding human spiritual experiences and spiritual growth.A spiritual research paradigm requires an ontology that considers all reality to be multidimensional, interconnected, and interdependent. It requires an epistemology that integrates knowing from outer sources as well as inner contemplation, acknowledging our integration of soul and spirit with the body and mind. Three additional aspects are useful to a spiritual research paradigm: axiology, methodology, and teleology. An axiology concerns what is valued, good, and ethical. A methodology is the appropriate approach to systematic inquiry. A fifth and less frequently mentioned aspect is teleology, an explanation of the goal or end (telos) to which new knowledge is applied, such as gaining wisdom and truth, touching the divine, increasing inner peace, exploring hidden dimensions, or improving society. This book takes the first step to develop such a research paradigm. We draw from world spiritual traditions as well as scholarship that has arisen from contemplative practices. We also attempt to build a bridge between science and spirituality. Spiritual research is not necessarily opposed to scientific research; in fact, each can shed light on the other.

Interfaith initiatives are increasingly prevalent on college and university campuses around the country. In large part, this trend responds both to ongoing religious violence throughout the world and to increasing religious tension in the United States. As such, these interfaith initiatives often attempt to bolster interfaith collaboration and increase awareness of different religious cultures, identities, beliefs, and traditions. In this book, Edwards reviews the various goals and processes associated with the interfaith movement, and offers both warnings and suggestions for those who are interested in pursuing an approach to interfaith dialogue that is oriented toward social justice. In doing so, this book fills a critical gap in academic literature surrounding the impact of religious identity and interfaith relations on pedagogy, educational experiences, and campus climates.Through three descriptive case studies set in a large public university in the United States, Edwards explores the use of Intergroup Dialogue as a pedagogical model for interfaith dialogue. While the goal of this pedagogy is to increase student understanding of privilege, oppression, and social injustice pertaining to religious identity, the cases in this book demonstrate how and why social justice oriented interfaith dialogue can be easily derailed and, if so, may potentially have harmful implications for religious minorities. Accordingly, Edwards offers five necessary conditions for assuring that social justice oriented interfaith dialogue (which Intergroup Dialogue is intended to be) succeeds. By focusing on the unique perspectives of four particular student participants (all of whom have religious identities outside of the three dominant Abrahamic religions) Edwards also highlights the experiences of those from religious identity groups that are the most overlooked and under-represented in the discourse on interfaith dialogue.

Interfaith initiatives are increasingly prevalent on college and university campuses around the country. In large part, this trend responds both to ongoing religious violence throughout the world and to increasing religious tension in the United States. As such, these interfaith initiatives often attempt to bolster interfaith collaboration and increase awareness of different religious cultures, identities, beliefs, and traditions. In this book, Edwards reviews the various goals and processes associated with the interfaith movement, and offers both warnings and suggestions for those who are interested in pursuing an approach to interfaith dialogue that is oriented toward social justice. In doing so, this book fills a critical gap in academic literature surrounding the impact of religious identity and interfaith relations on pedagogy, educational experiences, and campus climates.Through three descriptive case studies set in a large public university in the United States, Edwards explores the use of Intergroup Dialogue as a pedagogical model for interfaith dialogue. While the goal of this pedagogy is to increase student understanding of privilege, oppression, and social injustice pertaining to religious identity, the cases in this book demonstrate how and why social justice oriented interfaith dialogue can be easily derailed and, if so, may potentially have harmful implications for religious minorities. Accordingly, Edwards offers five necessary conditions for assuring that social justice oriented interfaith dialogue (which Intergroup Dialogue is intended to be) succeeds. By focusing on the unique perspectives of four particular student participants (all of whom have religious identities outside of the three dominant Abrahamic religions) Edwards also highlights the experiences of those from religious identity groups that are the most overlooked and under-represented in the discourse on interfaith dialogue.

Mainstream educational leadership has lost much of its footing as a progressive practice. More managers than wisdom-keepers, educational leaders no longer have authority to critique the toxicities of the present and imagine alternative futures. In public schools and higher education, the neoliberal emphasis on measurable outcomes shrinks the radius of concern for what educational leaders are leading toward. There’s a planet missing in mainstream discourses of sustainability in educational leadership, and this book aims to resituate the work of teaching/leading in the place where we stand.In a period of overlapping social/environmental crises, this book takes inspiration from Robert Jensen’s call for teachers and intellectual leaders to “go apocalyptic”, i.e., to face head-on the calamities that threaten our shared future on Earth. When leadership is situated within an apocalyptic context, we are called to reflect on educational injustice and unsustainability, while envisioning more hopeful futures. The work of apocalyptic leadership, though, isn’t all about future vision; it’s also about attending to what hurts and what heals in the present moment. Intended for aspiring and practicing educational leaders in both K-12 and higher education settings, as well as scholars in the fields of social justice and sustainability, this book begins mapping and traversing the affective, spiritual, pragmatic, and organizational geography of apocalyptic leadership. Such leadership holds dear the radical belief in our shared capacity to work gracefully with the painful awareness that tremendous challenges are inevitable, and yet, we have every opportunity for inching toward a more habitable future.

Mainstream educational leadership has lost much of its footing as a progressive practice. More managers than wisdom-keepers, educational leaders no longer have authority to critique the toxicities of the present and imagine alternative futures. In public schools and higher education, the neoliberal emphasis on measurable outcomes shrinks the radius of concern for what educational leaders are leading toward. There’s a planet missing in mainstream discourses of sustainability in educational leadership, and this book aims to resituate the work of teaching/leading in the place where we stand.In a period of overlapping social/environmental crises, this book takes inspiration from Robert Jensen’s call for teachers and intellectual leaders to “go apocalyptic”, i.e., to face head-on the calamities that threaten our shared future on Earth. When leadership is situated within an apocalyptic context, we are called to reflect on educational injustice and unsustainability, while envisioning more hopeful futures. The work of apocalyptic leadership, though, isn’t all about future vision; it’s also about attending to what hurts and what heals in the present moment. Intended for aspiring and practicing educational leaders in both K-12 and higher education settings, as well as scholars in the fields of social justice and sustainability, this book begins mapping and traversing the affective, spiritual, pragmatic, and organizational geography of apocalyptic leadership. Such leadership holds dear the radical belief in our shared capacity to work gracefully with the painful awareness that tremendous challenges are inevitable, and yet, we have every opportunity for inching toward a more habitable future.

Can public schools feed themselves? That deceptively simple question is like a fingernail picking at a fray in the fabric of 21st century public education. Fallow Lands of Plenty chronicles one high school’s attempt to feed itself and, in doing so, unravels the fabric of neoliberal education, exposes its logics of dependence and control, and begins to weave a new tapestry of education for community cooperation and resilience.Set during the ongoing transition between post-industrial globalization and the community structures that are to come, this rich narrative moves from furrows of Appalachian red clay soil, to the mountaintop homesteads of elder seed savers, to the conveyor belts of sterilized food sorting machines, and, finally, to a school’s cafeteria on the day that 250 portions of student-grown sweet potatoes were served.Along the way, Fallow Lands centers knowledges of place as well as the literal and metaphorical seeds of relocalized food and education systems. Critical and theoretically informed, the text disobeys the values, purpose and canon of public education and proposes a fledgling pedagogy to address the challenges of the coming age.

Can public schools feed themselves? That deceptively simple question is like a fingernail picking at a fray in the fabric of 21st century public education. Fallow Lands of Plenty chronicles one high school’s attempt to feed itself and, in doing so, unravels the fabric of neoliberal education, exposes its logics of dependence and control, and begins to weave a new tapestry of education for community cooperation and resilience.Set during the ongoing transition between post-industrial globalization and the community structures that are to come, this rich narrative moves from furrows of Appalachian red clay soil, to the mountaintop homesteads of elder seed savers, to the conveyor belts of sterilized food sorting machines, and, finally, to a school’s cafeteria on the day that 250 portions of student-grown sweet potatoes were served.Along the way, Fallow Lands centers knowledges of place as well as the literal and metaphorical seeds of relocalized food and education systems. Critical and theoretically informed, the text disobeys the values, purpose and canon of public education and proposes a fledgling pedagogy to address the challenges of the coming age.

Becoming One With the World: A Guide to Neohumanist Education responds to an urgent need to reconceptualize the fundamentals of education in light of the many social, ecological, and political challenges facing humanity today. It answers the call for a new educational paradigm, one based on a far richer, more insightful understanding of human possibility, one that decenters human 'exceptionalism' in favor of a new ecological consciousness, one that promotes harmony and cooperation between humans and non-human others, and one that cultivates wisdom. Neohumanist education strives for a harmonious balance between spiritual development and critical engagement with the world, in the belief that an awakened conscience translates into transcending differences and creating a sense of unity with all beings.The book is designed to enhance the spiritual and pedagogical knowledge and skill of teachers, parents, and school leaders who are seeking more holistic approaches to educating young people. Both richly theoretical and eminently practical, the book applies the primary commitments of Neohumanist education—cultivating love and kinship with humans and non-human others, freeing the mind from dogma and limitations, fostering a balanced approach between inquiry into the outer, objective world(s) and the inner, subjective world(s), and awakening the desire for social and environmental justice, to the full spectrum of traditional subject matter.It draws upon a wide range of new research and scholarship to illustrate an educational model capable of maximizing human potential and inspiring young people to create a future that is just, joyful, and sustainable.

Becoming One With the World: A Guide to Neohumanist Education responds to an urgent need to reconceptualize the fundamentals of education in light of the many social, ecological, and political challenges facing humanity today. It answers the call for a new educational paradigm, one based on a far richer, more insightful understanding of human possibility, one that decenters human 'exceptionalism' in favor of a new ecological consciousness, one that promotes harmony and cooperation between humans and non-human others, and one that cultivates wisdom. Neohumanist education strives for a harmonious balance between spiritual development and critical engagement with the world, in the belief that an awakened conscience translates into transcending differences and creating a sense of unity with all beings.The book is designed to enhance the spiritual and pedagogical knowledge and skill of teachers, parents, and school leaders who are seeking more holistic approaches to educating young people. Both richly theoretical and eminently practical, the book applies the primary commitments of Neohumanist education—cultivating love and kinship with humans and non-human others, freeing the mind from dogma and limitations, fostering a balanced approach between inquiry into the outer, objective world(s) and the inner, subjective world(s), and awakening the desire for social and environmental justice, to the full spectrum of traditional subject matter.It draws upon a wide range of new research and scholarship to illustrate an educational model capable of maximizing human potential and inspiring young people to create a future that is just, joyful, and sustainable.

This book mainly explores the lived experiences of six women, including the author herself, with physical disabilities in China. The book provides in-depth descriptions of each woman’s experiences in different aspects and analyze the commonalities and differences in their experiences through their life courses. The book explores answers to some of these questions: How do physically disabled women make sense of their experiences? What are some of the empowering and/or disempowering moments/events in their lives, if any? What are disabled women’s experiences in terms of education, employment, relationships, family life, and social activism? How does some of the disabled women in the book become motivated and mobilized to work on disability issues?This book serves to amplify Chinese disabled women’s stories and make their presence more visible. Too often, dominant narratives and depictions of disability are written by people without disabilities, while disabled people’s voices are either invisible or secondary. Sadly, this phenomenon is not new and disability advocates have been faced with these types of narratives for quite some years. To have one’s own voice and speak up is to claim subjectivity, agency, and power. Different stories told by women with disabilities themselves can enrich our understanding of disability and gender. These stories have the potential to challenge dominant and oppressive narratives prevalent in our ableist societies.The stories included in this book could provide space and potential to connect with disabled people (people with either visible or invisible disabilities) elsewhere. Women’s empowering experiences and encounters shown in this book could inspire relevant stakeholders to think of ways to better understand and support disabled women in their environments. This book will have wide implications for readers not only in China, but also in other parts of the world. Many disability stories of exclusion and/or empowerment of the world are still hidden and not reflected upon. The author invites readers to reflect on their own experiences and how societies have impacted the life courses of individuals with or without disabilities in their respective social, political, economic, and cultural environments. Cultural and social change around disability can start with anyone who are touched by genuine stories of vulnerability and reflexivity, as the ones to be shared in this book.