In today’s technological world, human intertwinement with the rest of nature hasbeen severely diminished. In our digital culture, many people hardly have any direct experience of and sense of connection with “the real” of the natural world. The author assumes that when we want to find ways to mend this gap, arts-based environmental education (AEE) can play a meaningful role. In AEE, artmaking is regarded as itself a way of potentially gaining new understandings about our natural environment. As a reflective practitioner, the author facilitated three different AEE activities, at several times and at diverse locations. On basis of his observations, memories, written notes, audio-visual recordings and interviews with participants, teachers and informed outsiders, he interpreted the experiences both of participants and himself. To this end he employed interpretative phenomenological analysis paired with autoethnography.The artmaking activities researched here aimed to bring about a shift in focus. Participants were encouraged to approach natural phenomena not head-on, but in an indirect way. Moreover, the artmaking process aspired to heighten their awareness to the presence of their embodied self at a certain place. The research questions that the author poses in this study are: (1) What is distinctive in the process of the AEE activities that I facilitate?; (2) Which specific competencies can be identified for a facilitator of AEE activities?; and (3) Does participating in the AEE activities that I facilitate enhance the ability of participants to have a direct experience of feeling connected to the natural world?In this explorative study, the author identifies facilitated estrangement through participating in AEE as an important catalyst when aiming to evoke such instances of transformative learning. In undergoing such moments, participants grope their way in a new liminal space. Artmaking can create favorable conditions for this to happen through its defamiliarizing effect which takes participants away from merely acting according to habit (on “autopilot”). The open-ended structure of the artmaking activities contributed to the creation of a learning arena in which emergent properties could become manifest. Thus, participants could potentially experience a sense of wonder and begin to acquire new understandings – a form of knowing that the author calls “rudimentary cognition.” The research further suggests that a facilitator should be able to bear witness to and hold the space for whatever enfolds in this encounter with artistic process in AEE. He or she must walk the tightrope between control and non-interfering.The analysis of the impacts of the AEE activities that were facilitated leads the author to conclude that it is doubtful whether these in and of themselves caused participants to experience the natural environment in demonstrable new and deep ways. He asserts that most of their awareness was focused on the internal level of their own embodied presence; engagement with place, the location where the AEE activity was performed, seemed secondary. The findings show that AEE activities first and foremost help bring about the ignition and augmentation of the participants’ fascination and curiosity, centered in an increased awareness of their own body and its interactions with the natural world. The present study can be seen as a contribution to efforts of envisaging innovative forms of sustainable education that challenge the way we have distanced ourselves from the more-than-human world.
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To prevent the social worker being jammed between the economic and rationalized logic of managers and politicians on the one hand, and the life world of the people on the other, he needs to develop a healthy identity. The social constructive view can help to overcome the identity crisis the social professional is in. It offers a model to analyze the conflict a social professional has to deal with, and forces the social worker to make a clear and moral choice for the life world of his clients. This view seems also suitable to develop an indigenous body of practice theory for social work. The presence theory, the family group work and constructive social work demonstrates the possibilities. To regain confidence from both the people and the politicians, the rationalized system of planning and control has to be replaced by the trust model. To develop this model we have to find ways to justify the money used in this sector.
This article explores the development of skills of lecturers for internationalisation at home. It discusses backgrounds and the current situation, but also suggests ways forward. These suggestions are made mainly on the basis of experiences in The Netherlands, one of the few countries outside the English-speaking world, where a body of literature is emerging that discusses the implementation of internationalisation at home. The insights generated by this research may benefit universities in other countries in continental Europe, where English is not the standard language of instruction. Original Article at: https://www.zfhe.at/index.php/zfhe/article/view/1095
