address and focus on most notably in Ontario?
Throughout the examination of the literature, this major paper generally found
that metaphors, discourses, and ideologies have cultural roots anchored in the Western
Industrial Revolution and the Enlightenment Age (Table 4). In the literature vis-à-vis EE
initiatives and programs, this major paper explored the concept of “food” and the
metaphor “change” through a culturally informed EcoJustice framework. Although embracing diverse pedagogical strategies to generate students’ pro-environmental behavioural and attitudinal changes, these EE programs and initiatives, to a large extent,
were saturated by discourses and ideologies of consumerism, anthropocentrism,
75
In discussing the theme regarding teaching for the environment, this major paper
contemplated how science teachers took their role of “gatekeepers” in traditional science and how transformative learning and teaching were promoted in Ontario K–12 education,
trying to unravel the ideologies of modernism/scientism and constructivism that exist.
Similarly, the literature vis-à-vis environmental art education was also fraught with
constructivist philosophies, with only one peer-reviewed article in line with EcoJustice
perspectives.
Therefore, drawing upon the literature, this major paper concludes that Ontario
K–12 EE is largely based on philosophical positions, such as individualism,
anthropocentrism, change as linear progress, scientism/modernism, and constructivism.
Table 4
Root Metaphors
Concepts/ Root Metaphors “Food” “Change” “Science” “Transformation” “Non-science driven EE”
Discourses/Ideologies Anthropocentrism Consumerism Individualism Utilitarianism Change as linear progress
Scientism Modernism Constructivism Individual autonomy
EcoJustice
Question 2. How might a culturally focused EcoJustice pedagogy provide a way to reconsider Ontario’s K–12 EE based on the literature discussed in this major paper?
There are two implications that a culturally focused EcoJustice pedagogy provides for Ontario’s K–12 EE. First and foremost, different from some educators and teachers who focus merely on the extant environmental problems to effect changes, EcoJustice
76
scholars believe that environmental crises are inherently cultural crises (Berry, 2015;
Martusewicz et al., 2011). Said differently, environmental degradation, racism, and all
other injustice issues can find their ideological sources in a culture. In the Western world,
what perpetuates environmental and cultural crises include, among others, the notions of
individualism, anthropocentrism, hyperconsumerism, scientism, and constructivism that
can be traced back to the Industrial Revolution and the Enlightenment project (Bowers,
1993, 2001b). Because these notions were passed on from generation to generation in
symbolic systems, they become the taken-for-granted cultural assumptions and thought patterns that shape people’s ways of thinking and knowing. In this regard, EcoJustice scholars suggest that teaching for environmental wellness and sustainability should go
hand in hand with helping students identify and resist the problematic ideologies that are
entrenched in various root metaphors and discourses (Bowers, 2001b; Martusewicz &
Johnson, 2016).
Moreover, when these problematic ideologies are unmasked, it is necessary to
help students examine and recognize what cultural practices and experience lead to caring
for the environment (Bowers, 2010). EcoJustice scholars encourage teachers to engage
students in environmental and cultural commons as a means of building their bonds of
love, care, and humility that reinforce the interdependent relationships between humans
and the more-than-human world (Martusewicz, 2019; Martusewicz & Johnson, 2016).
However, teachers should avoid romanticizing all environmental and cultural commons
because not all traditions fit into the mold of environmental and cultural sustainability.
What EcoJustice scholars attempt to revitalize are the commons reflecting
77
essential to challenge or resist Western industrialized and consumer-oriented cultures
(Bowers, 2001b; Martusewicz & Johnson, 2016).
Limitations
The exploration of the examined literature in this major paper is not without
limitations. The search keywords of data selection are mainly confined to environmental
education. This is because environmental education as an academic term dealing with environmental teaching and learning has been widely accepted. However, there are some
other related pedagogies that may share similar motivations, such as sustainability
education and outdoor/experiential education (Council of Ministers of Education Canada,
2012; Inwood & Jagger, 2014). In this case, this major paper is unable to expand the data
selection so as to include more related peer-reviewed articles over the past decade. As a
result, the analysis of 21 peer-reviewed articles only shows a small picture of EE; namely,
this major paper is in no way to generalize the panorama of how EE is conducted in
Ontario’s K–12 schools.
In closing, an EcoJustice framework elucidates that EE in the K–12 context is not
simply a vehicle for academic development or an add-on to learning and teaching. Rather,
EE can be an ideological challenge to Western, industrialized, consumer-oriented cultures,
unpacking the misconceptions of earlier culturally specific ways of thinking and knowing
that contribute to today’s social and ecological injustice issues. Given an EcoJustice
analysis and discussion, EE’s significance lies in David Orr’s (1992) oft-cited words— “all education is environmental education” (p. 90).
78
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