Welcome to my digital story meta-reflection. My narrative attempts to illustrate how ESCI 302 has affected my discourses, made me rethink about certain topics, and points out reoccurring themes within environmental education.
I have reinterpreted my blogs throughout the semester that illustrate my understanding of “systems thinking” (Capra, 2007, p. 13) necessary for Earth’s sustainability. Capra (2007) wrote, “Communities of organisms, including both ecosystems and human social systems such as families, schools and other human communities, are living systems” (p. 11). In doing this assignment, I recognized that Dallas Valley is a community/social system, as well as the community in Collingwood. I described community activities that take place at my cabin in CJ4; “I … have campfires, go for boat rides, go to the hamlet’s BBQ … all of which happens with neighbours/family friends or my family, my community” (CJ4: My Eco-identity Through My Community, 7/3/2017). Sometimes “community projects interpret only one individual or group’s experience … sometimes the key to understanding the interpretation, are not considered” (Curthoys, 2012, p. 174). I connected with communities/ social systems within my life and I’ve learned that systems thinking leads to sustainability of the Earth as one giant systems; communities are required for sustainability.
The sense of community and group action sparks a collective effort, as Capra (2007) explains, “Engagement with projects in which their actions have consequences generates in students a strong motivation and emotional connection. Instead of presenting predetermined, decontextualized information, we encourage critical thinking, questioning, and experimentation” (p. 18). The Embodying Ecoliteracy project is an action learning project; taking action is required. The process has produced an emotional connection of hopelessness to save the environment; it has made me think pessimistically about how I struggle to reduce plastic usage, so it seems unattainable for all humans to do. In addition, while participating in action learning, the corresponding journal entries forced me to unlearn the dominant discourse that Western science typically does not involve reflection.
Overall, my understanding and beliefs about interdisciplinary and inquiry-based learning, as a resistance to anthropocentrism, has evolved. I was hesitant to attempt interdisciplinary teachings and projects, especially with Treaty Education, because it seemed difficult and had the notion that it would take away from other subjects. My hesitance of these themes is illustrated in my blog posts as I do not discuss these themes throughout the semester. As a student, I was not good at connecting various subjects and seeing their value in such a way. As David Orr (2004) explains,
The great ecological issues of our time have to do in one way or another with our failure to see things in their
entirety. That failure occurs when minds are taught to think in boxes and not taught to transcend those boxes
or to question overly much how they fit with other boxes. (p. 94-95)
The inability for myself to see the correlation of subjects made the Inquiry Planning assignment seem intimidating and impossible, but it was the exact opposite. I co-facilitated a lesson about Indigenous mathematics with Treaty Education, an idea that challenges Western ways of learning. To my surprise, once we had an idea, the lesson flowed well. The interconnectedness of subjects seemed to come naturally, and I learned that interdisciplinary teaching can be possible for any subjects, not just science.
The Inquiry Planning with EE Philosophy assignment has encouraged me to rethink the discourse of an environmental educator. Being able to teach a mathematics lesson, with EE, Science and Social Studies outcomes, have enabled me to challenge the discourse that “women are traditionally not thought to be qualified to teach geography, social studies, science, or mathematics. Instead, women are expected to teach Health, English and other humanities” (CJ5: Define ‘Woman’, 15/3/2017). “I fit the traditional expectation of a female teacher, because I am not interested in those subjects, but I am not choosing to agree with the cultural narrative” (CJ5: Define ‘Woman’, 15/3/2017). I want to disrupt the discourse of what an environmental educator is by purposely choosing to not fit the mold.
The hope and despair philosophy within Embodying Ecoliteracy project and In the Middle of Things Meta Reflection has allowed me to rethink the purpose behind my actions to help the environment. My Embodying Ecoliteracy project connected to The Lorax; The Lorax is in despair about the diminishing trees in the environment. Similarly, I was is in despair about the harm that plastic causes to the environment; contributions to climate change through CO2 emissions, interfering with water ways and animals’ habitats. By being in despair about the state of the Earth, I feel that I must save the Earth, an anthropocentrism way of thinking. Also, I have rethought the connection that despair and action learning projects have, something that I hadn’t considered before. In my Meta Reflection I wrote, “reducing plastics … adheres to the anthropocentrism philosophy because it is often a ‘save the planet’ action encouraged in elementary education” (“In the Middle of Things” - Meta Reflection, 11/3/2017). Although reducing plastic is a good start, the Embodying Ecoliteracy project has made it possible for me to realize that that alone won’t save the Earth. Ecoliteracy among society will contribute to ‘saving the Earth’, or at least, reducing causes of climate change.
Ecoliteracy illustrates being connected to the environment, the opposite of ecophobia. I wrote in the Creative Journal 4, “When I was younger, I was intrigued by the frogs and snakes [at my cabin], I wasn't ever grossed out. And as I got older, I became afraid. Why did my eco identity slowly change, even though the things I was scared of later in life I had done many times before?” (CJ4: My Eco-identity Through My Community, 7/3/2017). This makes me wonder if, and how, schools reproduce ecophobia. Did school diminish my ecoliteracy? The creative journal process has made it possible for me to express my ideas visually and through writing to become more ecoliterate. I thrive from both way of learning, so this activity has been especially memorable and helpful by combining both mediums. I am continuingly improving my ecoliteracy, however, there was a time in this semester when I was not ecoliterate; I did not follow through with the challenge to explain to others as to why reducing plastics is beneficial for the environment. I was hesitant do so because of the social attitudes towards people who come across as activists, such as the Lorax, “[Who] spoke with a voice that was sharpish and bossy” (Seuss, 1972, p. 20-21). There is room to grow within my eco-identity.
ESCI 302 has been a “place of learning, … [has given me] a sense of self as well as [helped me to rethink my social and cultural positions [which have] … emerged [throughout the semester]” (Ho, n.d., p. 6).
Capra, F. (2007). Sustainable Living, Ecological Literacy, and the Breath of Life. Canadian Journal of Environmental Education, 12 (1). p. 9-18.
Curthoys, L., Cuthburtson, B., & Clark, J. (2012). Community Story Circles: An opportunity to rethink the epistemological approach to heritage interpretive planning. Canadian Journal of Environmental Education, 17, 173-187.
Orr, D. (2004). The Problem of Disciplines, p. 94-98.
Yi Chien Jade Ho. (n.d). Traveling with a World of Complexity: Critical Pedagogy of Place and My Decolonizing Encounters, p.1-16.
A decolonizing encounter that I have experienced is the Blanket Exercise. Both times that I did this activity, as a participant and as a scroll deliverer, the experience allowed me to embody decolonization, by physically participating in the story of colonization. As a participant, I was killed by disease, and as a scroll deliverer I heard the personal stories of how colonization affected so many Indigenous peoples. I didn't realize how little I knew about the diseases that have affected Indigenous peoples.
The “space in between embodied feeling and making sense” (Ho, p. 6) was when I started the activity my first time; I could feel/embody the guilt because I am a white settler. Making sense of the guilt, why I felt that way, and accepting it was the next step. To accept the uncomfortableness was a way of relearning the story of Canada. Ignoring the uncomfortable topics/information is what I have unlearned to do through the blanket exercise, as a future teacher I must acknowledge what may be uncomfortable to teach. I had to relearn and unlearn the false, traditional story of Canada’s history. The truth was that white settlers colonized Indigenous peoples’ land and took/take advantage of Indigenous peoples due to their different language and beliefs. Ho writes, “educational system continues to ignore the cultural roots of environmental and social injustice and treats knowledge as disconnected fragments perpetuating oppressive hierarchies such as: anthropocentrism, racism, classism and sexism” (p. 2-3). The traditional story is continuingly being taught; it hides the true stories of racism and the cultural and historical roots of Canada. Land is not valued in Western society for anything more than economics, which is the fault of white colonizers; “if colonization destroys the colonized, it also rots the colonizers… the human species have lost the essential connection and spirituality to land, community, and our own bodies and agency” (Ho, p. 8). I have had to relearn the value of land in my own world; there's more importance to the land than the money that it can bring for people.
Attempting to use a postcultural philosophy to reconsider my position, as a female teacher, and how I (re)consider “cultural narratives” (Barrett, 2005, p. 80), in which Barrett talks extensively about, is challenging. I am affected by the assumptions about women and female teachers throughout my schooling and career. Barrett (2005) states, “discourse is embedded in notions of identity (what it means to be a girl, boy, student, teacher” (p. 82). For example, women are traditionally not thought to be qualified to teach geography, social studies, science, or mathematics. Instead, women are expected to teach Health, English and other humanities. I fit the traditional expectation of a female teacher, because I am not interested in those subjects, but I am not choosing to agree with the cultural narrative, it is just what I am interested in. In addition, female teachers are expected to dress feminine, to present themselves in a certain way. Women’s appearance says more than their abilities, talents, intelligent, ideas, etc., which is backwards in the 21st century. Barrett (2005) states, “[a woman] may call on her doctoral degree (discourse of mastery) to inscribe herself as having authority” (p. 85). This reinforces the storyline that men are in charge, white men in specific, and that they are better qualified than a women, even if the man does not have the credentials. Women are often thought to not be able to control their students well, and have little authority in the work place, compared to men, who operate the power.
“Instead of continuing to reproduce existing categories and reinscribing subjectivities, [poststructural] questions attempt to open up discourses, making them and the power relations within them visible & thus accessible for examination & possible revision” (Barrett, 2005, p. 84). Some ways in which I can challenge these social narratives are; teaching subjects that are not expected of me. Also, I can dress in what I am comfortable in; I don’t have to look feminine, but I can if I want to. Barrett (2005) feels the same way when she writes, “I desire to be feminine while also being physically strong” (p. 85). Also, I can use my voice to speak up, and show that, even though I am a female, I can have control and can be good at my job. These ideas come from society in the form of a cultural narrative, and I plan to reconstruct them.
Barrett, M. J. (2005). Making some sense out of feminist poststructuralism in environmental education research and practice. Canadian Journal of Environmental Education, 10(1), 79-93
So far, throughout the semester, I have repeated a theme of a binary of humans vs. the environment. For example, CJ1 discusses a memorable experience of the environment by doing something that was outside of my comfort zone, going kayaking on Wascana Lake. This is a binary/Western way of experiencing the environment because my experience is as an observer of nature, suggesting that humans are removed from nature. In CJ1 I wrote, “EE is ... learning about what surrounds humans every day [the environment]”, which implies that humans are not a part of the environment. However, I disrupt the binary by questioning it in my Ecoliteracy Love Poem, titled "To Myself in a Past Life"; “humans are over here, environment over there. What would happen if we made these two, one?”. I continue to analyze the construction of the binary in “To Myself in a Past Life”; “due to this common binary thinking, there is fear surrounding the idea of nature. An ecoliterate person is not afraid of nature or the environment because they see themselves as a part of nature.” Also, in my Ecoliteracy Braid I state, “using senses describes ecoliteracy in a personal way, it reinforces the normative that nature is something that humans want to be a part of and touch, [therefore] illustrating that nature is removed from our bodies.” Harper’s comment on my CJ1 has made me wonder how I will teach future students to also disrupt the normative, which may lead me to become even more ecoliterate. The binary of human and the environment is engrained in students due to their schooling; taking away recess, cancelling field trips and EE (Louv) being afraid of insects or wearing rubber gloves when touching insects/dirt/etc. In addition, Louv states that even parents have a “number of everyday reasons why their children spend less time in nature than they themselves did; … most of all, parents cite fear of stranger-danger”. And, “even as children and teenager become more aware of global threats to the environment, their physical contact, their intimacy with nature, is fading” (Louv).
Furthermore, a Western way of thinking about EE is going to camp, as my CJ3 discusses. At Dallas Valley, I am “problematically invited … to ‘reconnect with the land’ without incorporating an analysis of [Canada’s] violent history” (McLean, 2013, p. 359). At camp we tell stories around the campfire, watch the stars and ride horses, all very Western experiences of connecting with the land. This is a normative way of thinking about environment as outside the city, and is consumerism.
Another theme that I repeated throughout the semester is using sensory words to experience the environment. My Ecoliteracy Braid uses 5 senses: touch, taste, smell, sight, sound. But I go beyond just using senses, I associate senses with stillness, a relatively new concept in my ecoliteracy journey. Using our senses to learn and understand something is not a traditional way of thinking about education or EE because humans live busy lifestyles. Stillness may come from the eagerness to slow down the modern world and realize how humans’ busy lives distract us from the destruction that we cause the environment.
Critical thinking theory is an EE philosophy that is apparent in my writing/thinking. I illustrate this theory, learning through stories, in CJ1, Ecoliteracy Braid and CJ3. I think the Embodying Ecoliteracy project illustrates stories in that our video of our field trip portrayed a certain type of story at Crown Shred, as well as the entire project will be told as a story/summary of how it went from the member’s perpsectives. As Curthoys (2012) states, “all forms of narrative inquiry are valuable for interpretive planning … [but] the synergy of the community story circle provides a depth and diversity that may not emerge with more individualistic narrative methods” (p. 173). The project done in a group benefits the individuals’ learning. As a teacher, community/group narratives are valuable to share information/perspectives and build relationships to communicate these things.
Furthermore, anthropocentrism is apparent in my blog posts. CJ2 suggests how to save the planet as I list how to “actually build a sustainable society" (Capra, 2007, p. 10) because the article fails to explain how to do so. In this philosophy, it is suggested that a problem, such as climate change and lack of sustainability, has a human solution. Reducing plastics as a part of my Embodying Ecoliteracy project also adheres to the anthropocentrism philosophy because it is often a ‘save the planet’ action encouraged in elementary education.
Capra, F. (2007). Sustainable Living, Ecological Literacy, and t he Breath of Life. Pg. 9-19.
Curthoys, L. (2012). Community Story Circles: An Opportunity to Rethink the Epistemology Approach to Heritage Interpretive Planning. 173-187.
McLean, S. (2013). The whiteness of green: Racialization and environmental education, 57(3), 354-362. DOI: 10.1111/cag.12025
My eco-identity has been strongly influenced by countless seasons at my cabin in Collingwood Lakeshore Estates, since 2005 (shown on map below) There is not one specific story that I can tell about my years of experiences at my cabin that portray my eco-identity, but rather, my eco-identity is reaffirmed and grows every time I visit. Every summer I go fishing, have campfires, go for boat rides, go to Rowan’s Ravine for ice cream, go to the hamlet’s BBQ, quadding, take a walk in the new developing parts of the hamlet, sit on the dock to dip my toes in the water, enjoy the sound of the waves from the deck or on the beach, and so much more, all of which happens with neighbours/family friends or my family, my community. In the winter we go ice fishing, snowmobiling and tobogganing. There is less community interaction in the winter, this makes me wonder about community; do we only enjoy our community when it is convenient for us (when it is warm in the summer)?
At the community BBQs every summer, sometimes the community stories amongst a few families lead to gossip instead of productive and enjoyable story telling. For example, throughout the years that my family has owned the cabin, there has been a LOT of development (public beach access, construction of new houses, etc.). Looking back on these stories remind me about the changes that were forced on Aboriginal peoples, such as discussed during the blanket exercise. Both the people at the BBQ and Aboriginal peoples disliked the changes that were being made because many times not everyone gets a say in what is going on, community members could not give their input about “what [they] value in [the] environment [and hamlet]” (Curthoys, 2012, p. 175) and what changes they want/don’t want. Aboriginal peoples who are being assimilated also did not get an opportunity to give their opinion/story. As a scroll person during the blanket exercise, hearing the testimonies of many individuals illustrates the genuine discontent and true lack of control. Curthoys (2012) states that “through conversations with the entire community [of Aboriginals] … you’re likely to uncover the narrative and determine if and how it [the true history of Canada] can be shared with [white Canadians]” (p. 175). This illustrates the lack of true stories and differences in a story compared to another. So, the stories and information that I’ve gathered from those in my community and through my many experiences, I have created my eco-identity. I recognize that the environment is enjoyable but there are politics controlling it.
When I was younger, I was intrigued by the frogs and snakes, I wasn't ever grossed out. And as I got older, I became afraid. Why did my eco identity slowly change, even though the things I was scared of later in life I had done many times before? The connection that I have had with nature at my cabin has encouraged me to keep exploring!
Curthoys, L., Cuthburtson, B., & Clark, J. (2012). Community Story Circles: An opportunity to rethink the epistemological approach to heritage interpretive planning. Canadian Journal of Environmental Education, 17, 173-187.
My personal experience with Newbery’s Canoe Pedagogy is in the form of a horse trail ride at Dallas Valley Ranch Camp. Camp is a very Western view of when and where wilderness takes place, but this was quite the opposite from what I actually experienced. It was an experience that was enjoyable, but not educational. Although, I do not think children would want to go to camp if education replaced fun.
My camp/wilderness experience was very Euro-western which may be because it is a Christian camp. This is ironic because the Dallas Valley Ranch Camp is in a valley which has wilderness everywhere! The trail ride represents an untraditional exposure to the wilderness by experiencing it from a horse’s back, whereas, traditional nature walks are usually by foot. Dallas Valley staff even calls horseback riding, Western riding, as advertised in their 2017 pamphlet, therefore, reinforcing a Western ideology throughout. In addition, the campers did not learn about what Treaty land we were on. If the Christian camp acknowledged Aboriginal aspects, it would have been a great opportunity for reconciliation.
The tree in the background of my visual represents the lack of EE during the trail ride. The wilderness around campers is seen, but not acknowledged, because that’s not the focus of the trail ride. The focus is to improve campers’ riding skills.
The rigid shapes of the pictures illustrate the rigid and constructed ideas about Western ideology about what wilderness is. The ideas presented here are not very flexible to a Westerner. Some Western ideas of what wilderness is, as discussed in class and among my own thoughts, are: unknown, bears, forest, outside, exploring, dangerous, natural elements, untouched, freedom, peaceful, isolated, etc.
Also, the wilderness is a camping experience in a Euro-western ideology. Camping involves looking at the stars, having campfires and just having fun due to many of the previously listed ideas of wilderness. The difficult topics of Aboriginal peoples or colonization does not come into conversation, because people want to experience the wilderness as “a playground for elite tourists seeking comfort and adventure” (Newbery, 2012, p. 36).
My creative journal entry provides a deep understanding of what climate change is, including some causes of it, some ways to fix it in relation to environmental education, what the world looks like now as we are aware of the issues, what needs to be done to reverse the issues in the future, etc. It is meaningful to me because it I think human beings need to know the effects of climate change and what can be done to reverse the damage for there to be meaningful attention on the issue. The visual provides a unique summary of material covered in the course.
My creative visual reflects this quote, “sustainable society is one that can fulfill its needs without diminishing the changes of future generations … [also described as] sustainable development [is] development that meets the needs of the present without compromising the ability of future generations to meet their own needs” (Capra, 2007, p. 10). Capra critiques the 1987 United Nations report, “they do not tell us anything about how to actually build a sustainable society” (Capra, 2007, p. 10), so I have given suggestions in my visual in how to do that; not littering, reducing factory carbon emissions and using less damaging modes of transportation. Environmental education should include these suggestions and how these actions affect animals and ecosystems. In addition, EE should teach students that it is humans’ responsibility to make smart choices regarding climate change.
As was discussed in class, some believe that if the world is overpopulated with human beings, we will start to move to Mars to inhabit for the rest of human history. This is not what I consider to be an embodiment of climate change; humans are running from the problem instead of acknowledging and fixing the problem as it is on Earth. Although it is important to teach what the possibilities of climate change are, such as leaving Earth, I do not think that environmental education should revolve around this idea. Although, there are other possibilities that may be in the future to reduce/prevent; power plants, wind turbines, growing our own food, solar panels, etc. This will allow the environment/Earth to be reliable for future generations.
My poem (shown below) relates to Maria and Daniel’s poems which reflect, challenge and expand my notion of ecoliteracy. The strong messages in Maria’s poem are partnered with rhyming which triggered my emotions. Maria’s poem emphasized certain feelings; “Us humans think we hold the world in our hands Well it’s slipping through like grains of sand,” this illustrates a sense of touch and how, quite literally, we can feel the world diminishing and it’s a very sad reality. This visualization helped me see how much we can help and hinder the Earth just with our actions, this is something that I did not think related to ecoliteracy. Furthermore, the sense of touch is similar to my poem when I wrote, “Let’s feel the thunderstorm.” Although Maria and I used similar feelings, our messages were different. Her use of touch symbolizes feeling and taking responsibility for the destruction of Earth and my poem shows being connected with nature, regardless of the inflicted destruction. In addition, the ability to use our senses to be with the environment/nature is called stillness. Stillness is often difficult for humans to participate in because of the many distractions in the modern world, but Maria's and my poem juxtapose our normative fast paced lives by being with nature and acknowledging nature with our senses. Although, using senses describes ecoliteracy in a personal way, it also reinforces the normative that nature is something humans want to be a part of and touch, illustrating that nature removed from our bodies.
Daniel’s poem is different than mine in that he writes about what has replaced the environment, “the buildings and the roads … the traffic in the streets … the smoke from the factories … businesses, cities and all people.” Whereas, my poem acknowledges what is already a part of nature, "thunderstorm ... fresh air ... nothingness ... clouds ... rustling trees". Daniel’s poem has challenged my view of ecoliteracy; to be ecoliterate it is important to be aware of what is damaging and replacing the environment rather than just connecting to the environment and ignoring the issues that prevail. Daniel connects ecoliteracy to stillness, which I have never thought of doing to define ecoliteracy; “Time stands still Businesses, cities and all people Come to a halt.” Ecoliteracy involves being still and one with the environment. I initially recognized using our senses to understand the environment, I did not associate senses with stillness to be ecoliterate. Daniel's representation of stillness differs from my representation in that his poems demands the reader to look past industrialization and what replaces nature to truly appreciate nature. My poem uses stillness as a way to merge humans and the environment. Daniel’s poem has enhanced my understanding of ecoliteracy.
The 3 poems reminded me of Kimmerer’s “The Sound of Silverbells,” specifically, when Kimmerer writes, “All we need … is mindfulness. Paying attention is a form of reciprocity with the living world, receiving the gifts with open eyes and open heart” (Kimmerer, 2013, p. 222). This quote contributes/relates to my understanding of ecoliteracy because my poem illustrates being connected with nature. Kimmerer views being connected to nature as a favor to the earth in return for all that the environment has done for humans. This challenges my idea of being connected to nature; I thought it would do the individual a favor, but connectedness also helps the world. Being open minded eliminates the fear that my poem address, “we shouldn’t fear it [the environment], not even the thunder” as well as encourages the lost “adventure and curiosity” in my poem.
Richard Louv's "No Child Left Inside" also illustrates the value in connecting to nature and being ecoliterate. Louv states, "when people talk about the disconnect between children and nature — if they are old enough to remember a time when outdoor play was the norm — they almost always tell stories about their own childhoods: this tree house or fort, that special woods or ditch or creek or meadow" (Louv, online). This reinforces and expands on my poem; both Louv and I are saddened by the lack of connection that children have with nature nowadays, it is vastly different from earlier times of childhood. The lack of connection to nature effects the world and individuals negatively.
Kimmerer, R. W. (2013). The Sound of Silverbells. In Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants. 216-222.
This is my love poem about what I think it means to be ecoliterate. To me, ecoilteracy is breaking the binary between human and environment; human is over here and environment is way over there, no where to be found together. Ecoliterate people are mindful of these common Euro-centric ways of thinking. Due to this common binary thinking, there is fear surrounded with the idea of nature. An ecoliterate person is not afraid of nature or the environment because they see themselves as a part of nature. I added my own feelings to my poem by asking where adventure and curiosity have gone since I was a child. Also, I thought that I would include the 5 senses in my poem as a connection to our outside lecture on January 16, 2017 when we used our senses to communicate with the Earth, as an ecoliterate person would do regularly to feel as one with nature.
You can’t have an environmental story without wanting to, or leaving your comfort zone, which is why my creative representation fits nicely with the start of the semester; coming out of our bubble of comfortable things (family, friends, school, our home) and engaging in the environment. The experience of going into the environment and out of your comfort zone is a story in itself.
I engaged with the environment in the summer of 2016; I went kayaking with a friend on Wascana Lake. This is something that put me out of my comfort zone, because I would never have done it by myself without my friend’s influence. I felt connected to the environment during this experience because I could feel the water with my paddle; I knew what movements to make with my paddle that would disturb the water (splashing it, pushing to move the canoe backwards,) or keep it calm (pushing the water normally to move the canoe forward).
I used a quote from David Orr’s article, “Homo sapiens… are launched into the biosphere” (p. 3) in my creative journal page. I thought this quote was the best for my drawing because the environment is something that you have to experience and not just learn about, in my opinion. Similar to when I went kayaking, I was not taught how to paddle or what to expect to see on the water, I learnt more as I experienced it and went back multiple times throughout the summer.
This brings me to environmental education. To me, EE is education through the lens of the earth and learning about what surrounds humans every day. EE allows learners to experience what they’re learning about, they can apply their knowledge to their surroundings and learners can strive to learn more about the environment with experience, without/minimizing formal teaching. In addition, EE can allow students to educate themselves about what interests them, and discover new experiences outdoors that further their knowledge and curiosity.
This experience has taught me that the environment is what is outside of your comfort zone and literally, outside, as my creative journal piece shows.