(1999). Biopiracy: The Plunder of Nature and Knowledge. Social Epistemology: Vol. 13, No. 2, pp. 239-240.

Biopiracy: The Plunder of Nature and Knowledge

A growing body of literature on community gardening, watershed restoration, and similar ‘civic ecology’ practices suggests avenues for integrating social and ecological outcomes in urban natural resources management. In this paper, we argue that an environmental education programme in which learning is situated in civic ecology practices also has the potential to address both community and environmental goals. Further, we suggest that civic ecology practices and related environmental education programmes may foster resilience in urban social‐ecological systems, through enhancing biological diversity and ecosystem services, and through incorporating diverse forms of knowledge and participatory processes in resource management. By proposing interrelationships among natural resources management, environmental education, and social‐ecological systems, we hope to open up discussion of a research agenda focusing on the role of environmental education in systems processes and resilience.

Applying a resilience systems framework to urban environmental education

Beginning by highlighting considerations of the intersections among social and ecological issues and the recent diversification of critical pedagogy, this paper suggests means by which approaches such as Gruenewald’s (2003) “critical pedagogy of place” can be expanded to accommodate a broader range of possible places of pedagogy. The paper is centrally concerned with what happens when we consider socio‐ecological learning, not as occuring via cognitive critique or embodied place‐based experience, but rather as taking place in between the thought and the sensed via a range of intersubjective experiences. It suggests that these intersubjective locations that comprise the “where” of the learning of the student can be particular physical places, but can also be in and of experiences of friendship, art, literature, irony, cultural difference, community. By expanding our possible repertoire of “pedagogical arts,” or the range of intersubjective places and spaces of pedagogy engaged, we are able to conceptualise...

The places of pedagogy: or, what we can do with culture through intersubjective experiences

Resilience thinking challenges us to reconsider the meaning of sustainability in a world that must constantly adapt in the face of gradual and at times catastrophic change. This volume further asks ...

Resilience in social-ecological systems : the role of learning and education

In response to global climate change, loss of biodiversity, and the immense human impact on the carrying capacity of the earth systems, attention has been given to sustainable development worldwide. In this paper, we explore the emerging field of sustainability science within the context of the socio‐cultural milieu of Malawi, a sub‐Saharan African country. Through interviews in vernacular languages and observations in the field, our research explores how traditional agriculture practices of African elders may contribute to the sustainability of the environment and culture in Africa. Findings indicate that traditional farmers and food preservationists choose to practice indigenous ways of living with nature to live sustainably in a globalized economy. Further discussion elucidates how merging worldviews and hybridized knowledge and languages can be leveraged to create a third space for dialogue and curriculum development by connecting indigenous ways of living with Eurocentric science.

Sustainability Science Education in Africa: Negotiating indigenous ways of living with nature in the third space

What, then, is the problem? Indigenous knowledge has not, or not entirely disappeared from the collective memory. It has not lost any parcel of its age old efficiency either. Besides, it should not be considered a problem that it coexists today with so called modern science (i.e. an imported, supposedly rational system of knowledge and know-how). The real problem is elsewhere: about the very form of this coexistence. (Hountondji, 2002, p. 24, emphasis original)

Edgar Fulufhelo Neluvhalani

Papers

Indigenous knowledge in environmental education processes: Perspectives on a growing research arena