The Ecocentric and Anthropocentric Attitudes toward the Sustainable Development (EAATSD) scale measures environmental concern in relation to sustainable development. This article will discuss how this scale was tested with three groups of Dutch higher education students. Findings demonstrate that anthropocentric and ecocentric values are independent of the students’ chosen course of study, suggesting that students attracted by the ‘sustainable development’ course title do not necessarily associate ‘sustainability’ with ecocentric aims. This article discusses why ecocentric values are beneficial to the objective of a sustainable society and proposes ways forward in which these values can be enhanced in learners. https://doi.org/10.3390/educsci7030069 https://www.linkedin.com/in/helenkopnina/
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VHL University of Applied Sciences (VHL) is a sustainable University of AppliedSciences that trains students to be ambitious, innovative professionals andcarries out applied research to make a significant contribution to asustainable world. Together with partners from the field, they contribute to innovative and sustainable developments through research and knowledge valorisation. Their focus is on circular agriculture, water, healthy food & nutrition, soil and biodiversity – themes that are developed within research lines in the variousapplied research groups. These themes address the challenges that are part ofthe international sustainability agenda for 2030: the sustainable developmentgoals (SDGs). This booklet contains fascinating and representative examplesof projects – completed or ongoing, from home and abroad – that are linked tothe SDGs. The project results contribute not only to the SDGs but to their teaching as well.
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This chapter addresses environmental education as an important subject of anthropological inquiry and demonstrates how ethnographic research can contribute to our understanding of environmental learning both in formal and informal settings. Anthropology of environmental education is rich in ethnographies of indigenous knowledge of plants and animals, as well as emotional and religious engagement with nature passed on through generations. Aside from these ethnographies of informal environmental education, anthropological studies can offer a critical reflection on the formal practice of education, especially as it is linked to development in non-Western countries. Ethnographic and critical studies of environmental education will be discussed as one of the most challenging directions of environmental anthropology of the future. This is an Accepted Manuscript of a book chapter published by Routledge/CRC Press in "Environmental Anthropology: Future Directions" on 7/18/13 available online: https://doi.org/10.4324/9780203403341 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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from the article: Abstract Based on a review of recent literature, this paper addresses the question of how urban planners can steer urban environmental quality, given the fact that it is multidimensional in character, is assessed largely in subjective terms and varies across time. The paper explores three questions that are at the core of planning and designing cities: ‘quality of what?’, ‘quality for whom?’ and ‘quality at what time?’ and illustrates the dilemmas that urban planners face in answering these questions. The three questions provide a novel framework that offers urban planners perspectives for action in finding their way out of the dilemmas identified. Rather than further detailing the exact nature of urban quality, these perspectives call for an approach to urban planning that is integrated, participative and adaptive. ; ; sustainable urban development; trade-offs; quality dimensions
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The phenomena of urbanization and climate change interact with the growing number of older people living in cities. One of the effects of climate change is an increased riverine flooding hazard, and when floods occur this has a severe impact on human lives and comes with vast economic losses. Flood resilience management procedures should be supported by a combination of complex social and environmental vulnerability assessments. Therefore, new methodologies and tools should be developed for this purpose. One way to achieve such inclusive procedures is by incorporating a social vulnerability evaluation methodology for environmental and flood resilience assessment. These are illustrated for application in the Polish city of Wrocław. Socio-environmental vulnerability mapping, based on spatial analyses using the poverty risk index, data on the ageing population, as well as the distribution of the areas vulnerable to floods, was conducted with use of a location intelligence system combining Geographic Information System (GIS) and Business Intelligence (BI) tools. The new methodology allows for the identification of areas populated by social groups that are particularly vulnerable to the negative effects of flooding. C 2018 SETAC Original Publication: Integr Environ Assess Manag 2018;14:592–597. DOI: https://doi.org/10.1002/ieam.4077
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In this article, we elaborate on the role of dialogical learning in identity formation in the context of environmental education. First, we distinguish this kind of learning from conditioning and reproductive learning. We also show that identity learning is not self-evident and we point out the role of emotions. Using Dialogical Self Theory, we then suggest that individuals do not have an “identity hierarchy” but a dialogical self that attaches meaning to experiences in both conscious and unconscious ways. We describe the learning process that enables the dialogical self to develop itself, and we elaborate on the characteristics of a good dialogue. We conclude with some remarks expanding room for a dialogue that would foster identity learning. https://doi.org/10.3390/resources5010011 https://www.linkedin.com/in/helenkopnina/
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Stefan Bengtsson's commentary about policy hegemony discusses the alternative discourses of socialism, nationalism, and globalism. However, Stefan does not adequately demonstrate how these discourses can overcome the Dominant Western Worldview (DWW), which is imbued with anthropocentrism. It will be argued here that most policy choices promoting sustainability, and education for it, are made within a predetermined system in which the already limiting notion of environmental protection is highly contingent on human welfare. What would really contest the dominant assumptions of Vietnamese policy and, more specifically, education for sustainable development (ESD) is an alternative discourse that challenges the DWW. That alternative discourse embraces philosophical ecocentrism and practices of ecological justice between all species, and deep ecology theory - all perspectives fundamentally committed to environmental protection. https://doi.org/10.1080/00958964.2015.1048502 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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The benefits of having a high indoor environmental quality (IEQ) for a healthy life and optimal performance are well known. In addition, research has been executed on the effects of indoor environmental parameters such as (day)light, sound/ acoustics, temperature, and air quality on people living with dementia.
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Anthropology is traditionally broken into several subfields, physical/biological anthropology, social/cultural anthropology, linguistic anthropology, archaeology, and sometimes also applied anthropology. Anthropology of the environment, or environmental anthropology, is a specialization within the field of anthropology that studies current and historic human-environment interactions. Although the terms environmental anthropology and ecological anthropology are often used interchangeably, environmental anthropology is considered by some to be the applied dimension of ecological anthropology, which encompasses the broad topics of primate ecology, paleoecology, cultural ecology, ethnoecology, historical ecology, political ecology, spiritual ecology, and human behavioral and evolutionary ecology. However, according to Townsend (2009: 104), “ecological anthropology will refer to one particular type of research in environmental anthropology—field studies that describe a single ecosystem including a human population and frequently deal with a small population of only a few hundred people such as a village or neighborhood.” Kottak states that the new ecological anthropology mirrors more general changes in the discipline: the shift from research focusing on a single community or unique culture “to recognizing pervasive linkages and concomitant flows of people, technology, images, and information, and to acknowledging the impact of differential power and status in the postmodern world on local entities. In the new ecological anthropology, everything is on a larger scale” (Kottak 1999:25). Environmental anthropology, like all other anthropological subdisciplines, addresses both the similarities and differences between human cultures; but unlike other subdisciplines (or more in line with applied anthropology), it has an end goal—it seeks to find solutions to environmental damage. While in our first volume (Shoreman-Ouimet and Kopnina 2011) we criticized Kottak’s anthropocentric bias prioritizing environmental anthropology's role as a supporter of primarily people's (and particularly indigenous) interests rather than ecological evidence. In his newer 2 publication, Kottak (2010:579) states: “Today’s ecological anthropology, aka environmental anthropology, attempts not only to understand but also to find solutions to environmental problems.” And because this is a global cause with all cultures, peoples, creeds, and nationalities at stake, the contributors to this volume demonstrate that the future of environmental anthropology may be more focused on finding the universals that underlie human differences and understanding how these universals can best be put to use to end environmental damage. This is an Accepted Manuscript of a book chapter published by Routledge/CRC Press in "Environmental Anthropology: Future Directions" on 7/18/13 available online: https://doi.org/10.4324/9780203403341 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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The global agenda to move societies towards a more sustainable course of development also affects the lives of older people in our ageing populations. Therefore, it is important to understand the drivers, intentions and behaviours concerning sustainability among older adults. The aim of this study is to translate and cross-culturally validate an existing instrument (SustainABLE-16 Questionnaire), developed in the Netherlands, which measures how older people view the theme of environmental sustainability in their daily lives, for use in Romania, Poland, North Macedonia and Israel. The SustainABLE-16 covers three domains: 1) Pro-environmental behaviours; 2) Financial position; and 3) Beliefs. The scale was translated in Romanian, Polish, Macedonian, Albanian and Hebrew. Its 16 items were appraised for relevance by older people and experts in the field. A total of 2299 older people, including the original Dutch respondents, were included for the assessment of the level of measurement invariance across six languages, spoken in five countries. As the initial validation of the SustainABLE-16 did not meet internationally-recognised fit requirements, the shorter SustainABLE-8 was validated instead. This instrument proved valid for use in all participating countries (configural validity). Subsequently, increasingly constrained structural equation models were applied to test their fit with the data, ensuring that the fit did not deteriorate. The test results of measurement invariance across the countries indicated that items were stable, achieving partial scalar invariance, with five items demonstrating full scalar invariance. The shorter SustainABLE-8 functions uniformly across all language groups and can, therefore, be used to evaluate sustainable practices among older people. A better understanding of the drivers and practices among older citizens across Europe could, in turn, feed into more fitting public policies on sustainability in the built environment.
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