educational experiences

 

Will educators still need to justify educational experiences that go beyond books and walls according to curriculum expectations which privilege the human intellect and phonetic languages and as the dominant form of knowing and communication? If so, how might one achieve a deeper congruence between what some consider to be underlying purposes of environmental education (e.g. overcoming the human-nature dualism; establishing deeper understandings of the interconnectedness of all things), and the more reasoned epistemologies that dominate research in the field. In this context, can schooling practices ever make visible the ongoing reinscription of mostly invisible Western ways of knowing? Simply having access to a different discourse does not mean that a person can easily take it up as one's own (Barron, D., 1995).