On ecological reflections: the tensions of cultivating ecojustice and youth environmentalism

Abstract

I respond to Zeyer and Roth's (2009) ''A Mirror of Society'' by elaborating on how the idea of interpretive repertoires is grounded by education philosophy and sociology. Vernacular languages are carried forward collectively from individuals who lived during a particular period of time, inculcated as root metaphors, which frame our relationships with others. It follows that metaphors (or interpretive repertoires) frame Swiss relationships with others, and what serves as Swiss goals for the environment and environmental protection are deeply embedded in some past conceptualizations of how a society should develop in the world. Indeed these youth's repertoires are ''a mirror of society.'' But how do we know whether Swiss ideals are cultivating good, right, or just relationships, and embody a morally defensible environmentalism? Zeyer and Roth emphasize that teaching is a cultural process, which I agree with, but there is a contradiction in the idea that curriculum should be designed in a way that allows students to expand their existing repertoires without culturally mediated changes. Clearly students in Zeyer and Roth's study feel limited as to what they can do about the environment and environmental protection, in relation to outside influences such as US consumerism. Ecojustice, environmentalism, and sustainability should begin to dissolve this feeling of powerlessness. The purpose of this response is to show why cultural mediation is needed for defensible youth action.Keywords Educational philosophy Á Ecojustice Á Environmentalism Á Interpretive repertoires Zeyer and Roth (2009) discuss the use of interpretive repertoires as a way to get at challenges and tensions for cultivating a more ecologically influenced lifestyle. Ecologically influenced lifestyles will draw on science, but not exclusively, as ecology involves many facets of everyday (non)living including narratives drawn from a study of the Earth's

Global environmental crisis: is there a connection with place-based, ecosociocultural education in rural Spain?

“…Understanding how sustainable practices are connected to the local culture provides an alternative to our dependency on non-renewable petroleum-based energy and the misguided belief that corporations can provide our energy and material needs while maintaining a balance with the earth systems. The culturally mediated, sustainable practices at the local level provide an alternative vision that is necessary for understanding and deconstructing corporate metaphors such as ''drill, baby drill,'' as such messages continue to carry forward the Cartesian belief that humans have control over nature (Mueller 2009b). Without an opportunity to learn about the positive impact that humans have on the environment in their local communities, children are apt to feel helpless and will not be able to envision an alternative future for sustainable living.…”

“…While participating in cultural arts and live music at the markets, the students also learn about ''food livelihood,'' which is a culturally mediated metaphor for canning and preserving food (Mueller 2009b). By investigating environmental issues associated with excessive use of synthetic fertilizers, herbicides, and pesticides, students have an opportunity to learn about the nutritional and health benefits of locally grown vegetables.…”

“…What should the response be for environmental educators, especially considering the call by leading authors such as Mueller (2009b) to focus on local, intergenerational knowledge and sustainable practices, rather than global environmental crises, which only serves to engender children's fears and apprehensions? The problem of teaching about global environmental crisis is further exacerbated because of the complex legal and political issues associated with pollution by multinational corporations that transcend sovereign nations.…”

Products and processes of agri-scientific service-learning: adding harmony to Dopico and Garcia-Vázquez

“…Like Dopico and Garcia-Vázquez' farmers and students, I suppose, it was a ''match made in heaven'' for me to get to know scholars and academic sub-disciplines that recognized smalltime agriculture embedded in a residential community as a vital research setting-as a politics (Mougeot 2005), as popular education (Horton and Freire 1990), and as environmental justice (Castree, Wright, Larner, Heynen, and Chatterton 2010). Through professors' academic work (e.g., Mueller 2009) and personal support of me as both farmer and university student, I developed a research project in language and literacy education to study how people negotiate cultural differences as they pursue personal and collective goals (something I will briefly describe as it relates to the original authors later).…”