Futures 44 (2012) 24–35
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Landscapes for peace: A case study of active learning about urban
§
environments and the future
a, b,1
Francis P. Hutchinson *, Peter J. Herborn
a
Centre for Peace and Conflict Studies (CPACS), University of Sydney, Australia
b
CPACS, University of Sydney, Australia
A R T I C L E I N F O A B S T R A C T
The relationships between peace and futures education and our urban landscapes are
Article history:
Available online 11 August 2011 potentially very rich. They invite wide-ranging discussion on issues such as the futures of
urban design, public transport, environmental justice, and active citizenship and
Keywords: nonviolent movements of social change. Developing a peace, environmental and futures
Learning education perspective, involves a number of pedagogic shifts.
Landscape The authors decided to take a group of postgraduate students from a wide range of
Non-violence
countries and various disciplinary backgrounds on an urban walk in Sydney. This diverse
Empathy
group of students was enrolled in a cross-disciplinary course called Peace and the
Urban futures
Environment. As one of several current curriculum offerings, this course is taught through
the Centre for Peace and Conflict Studies at the University of Sydney, Australia.
As a learning activity, the urban walk component was designed to facilitate reflection
on what might constitute peaceful environments, including alternative readings of the
Australian landscape. With such experiential learning activities, the evidence suggests
that students are more likely to be open to alternative readings or mappings of their
everyday environments, as well as to hospitable rather than hostile, imagined future
landscapes.
ß 2011 Published by Elsevier Ltd.
1. Introduction
The relationships among peace and futures education and environmental contexts are potentially very rich and invite
wide-ranging conversations. This paper seeks to share some of our experiences in encouraging creative futures thinking and
attempting peace practice, especially as they relate to connecting the curriculum to the lived environment. In terms of
curriculum design and pedagogical practice, we have been interested in issues of deep rather than shallow learning,
including possible ways of encouraging critical reflection on violence, conflict and futures.
We have been, also, interested in exploring with our students alternative readings of Australian urban landscape,
2
including what conditions and processes may make environments for peace. Most Australians now live in urban
environments and have done so for many years in spite of the persistence of myths about the bush. The latter for most
§
This is a revised version of a paper prepared for the Peace Education Commission, International Peace Research Association Conference held at the
University of Sydney, Australia, July 2010.
* Corresponding author. Tel.: +61 2 96607051.
E-mail addresses: [email protected] (F.P. Hutchinson), [email protected] (P.J. Herborn).
1
Tel.: +61 2 47391894.
2
The urban walk forms part of an integrated peace studies unit offered within the postgraduate program at the Centre for Peace and Conflict Studies
(CPACS), University of Sydney. http://sydney.edu.au/arts/peace_conflict/.
0016-3287/$ – see front matter ß 2011 Published by Elsevier Ltd. doi:10.1016/j.futures.2011.08.004
F.P. Hutchinson, P.J. Herborn / Futures 44 (2012) 24–35 25
Australians are dreamscapes that have little to do with the day-to-day realities of expressways, traffic congestion and
inadequate public transport infrastructure.
How peace and futures theory might be better linked to peace practice in our teaching has been an important
consideration for us. We decided to try and ‘walk our talk’. In so doing, we agreed to collaboratively design an urban
walk. Students enrolled in our course are invited to participate in a slow but actively engaging walk around various
historic and cultural sites in the City of Sydney. Our students come from a wide range of backgrounds both locally and
internationally.
The sites that are visited include colonial landscapes. These may include botanical gardens and natural history museums,
and statues celebrating Western-centric or colonial versions of history, such as Captain Cook’s ‘discovery’ of the east coast of
Australia. How such versions of history leave hidden the frontier wars and trauma of dispossession may emerge through
empathetic engagement. Other site visits include landscapes of nationalism, such as war memorials, and consumer
landscapes, such as shopping precincts. Importantly, in preparing for our urban walks we consider sites of non-violent
protest and citizen action campaigns such as green bans, anti-war marches, and demonstrations for the rights of Indigenous
people. These various site visits are combined with a program of classroom-based activities. The latter learning activities
include workshops, visiting speakers, guest forums, student small group learning circles, and student cooperative learning
group presentations on futures-related topics and themes.
1.1. Beyond the walls of the classroom
The geographical or landscape location of where a course is taught, if combined with experiential learning by students
outside the lecture hall or conventional pedagogical environment, can often lead to productive learning experiences.
Whether in a large global city such as Sydney or in less urbanised landscapes, the everyday environment is too infrequently
actively engaged with as a source for experiential learning and critical reflection on building peaceful environmental futures.
The metaphor of a journey is used frequently in the course to represent self-directed, exploratory learning beyond the
walls of the classroom. Students in their learning journeys are encouraged to develop deeper literacies about cultural
landscapes, conflict and conflict transformation, and the dynamics of social change.
The urban walk component has been a feature of the course since first being offered in its current form in 2007. The route
has varied somewhat from year to year, depending on student interests and opportunities that may present themselves.
Mostly this learning trail has started in Hyde Park and then has finished at either Circular Quay or the Art Gallery of New
South Wales. The route traverses the country of the Gadigal people, sites from colonial New South Wales and contemporary
global Sydney. The route is rich in heritage buildings, monuments and museums and is used intensively by tourists and
students as well as thousands of city workers.
Australian and international students from every continent have found much to explore and discuss on the walk. It has
featured prominently in the students’ learning journals and is often said by participants to have been the part of the course
that they found most rewarding and enjoyable. For the walk component of the course to work well, our experience is that a
lot of preparation and ongoing collaboration is needed. In curricula design terms, it is not an easy option but it can be
particularly rewarding for both students and teachers. The process needs to be student-centred rather than teacher-centred.
As teachers, we are conscious of the need to act as facilitators rather than claiming expert knowledge on the sites visited or
about what they ‘reveal’. While brief introductions are given to the sites, the emphasis is very much on active learning and
cooperative, small-group inquiry.
1.2. Opening dialogue about alternatives
Using the landscape as a learning resource in peace, environmental and futures education can be rewarding in opening
dialogue about alternatives. Such creative thinking and imagining may not come easily in the conventional classroom. While
the background knowledge of the teacher is important, it is best to let student questions drive the process. A walk through an
urban environment such as Sydney may stimulate many questions about sustainable urban design, hidden layers of history,
and Indigenous ways of relating to the land. It may invite critical reflections on the ‘Anzac Legend’ and the sanctioning of
conventional notions of peace/security, on discourses of masculinity and sacrifice, and on the futures of national identity in
an interconnected global environment.
From a peace education and futures education perspective, issues of how we walk are just as important as where we walk.
For ourselves as teachers, there are critical questions about the extent to which we ‘walk our talk’.
2. Landscape interpretation
2.1. Questioning colonising landscapes of learning
In everyday language, ‘landscape’ refers to scenery, especially rural scenery, observed from a single viewpoint. As an
adjective, in everyday language, it refers to genres of photography and painting, especially picturesque and wide format
works. In physical geography the concept has been traditionally tied to notions of mapping landforms, agricultural resources,
geological sites, and within urban environments, roads, railways, bridges and other physical infrastructure (see Table 1).
26 F.P. Hutchinson, P.J. Herborn / Futures 44 (2012) 24–35
Table 1
The idea of ‘landscape’: some conventional perspectives.
Theory Concepts and narrative Examples
Landscape as art genre ‘The look’ of things 19th century European, North
Aesthetic appreciation American and Australian landscape
Romantic assumptions painting, photography, garden design
Landscape as mapping Physical forms Physical geography – cartography, morphology
on a Western model and spatial patterns Spatial data gathering
Objectivist, ‘exact science’ Street maps to Google Earth
claims, instrumentalist gaze
However, the word has acquired new layers of meaning. More abstract, metaphorical and critically reflective usages are
becoming quite common. In cultural geography, ‘landscape’ has a much broader meaning than has been traditionally the
case with physical geography [1–8]. Viewed in such extended ways, ‘landscape’ may be taken to mean studying everything to
do with the appearance and embodied experience of an area, place, location or environmental context [9–11]. It may, also,
imply envisioning and action [12]. Such reconceptualising may include critically reflecting on what is taken for granted as
‘natural’ or ‘inevitable’ about the future of an area, place, or context.
From a critical peace studies and critical futures perspective, ‘natural’ appearances may be deceptive. Our cultural
landscapes may contain colonising assumptions about the future. As with contemporary media landscapes, there may be
stories that are framed through a security rather than peace lens as to how ‘the news’ is portrayed, with alternative accounts
edited out or directly or indirectly censored [13]. There may be lots of unresolved conflicts which lie beneath surface
appearances. Even if outward or apparent signs of stability, order and ‘natural’ development exist in a given area or location,
there may be deeper layers of meaning, memory, inner conflict, unheard or neglected stories, tension and trauma (see Table 2).
While in theory landscape study is highly polysemous, in everyday practice this interpretative freedom may be
constrained. Rather than many meanings, there may be foreclosure. Pedagogical dogmatism may emerge in conventional
readings of the visual about what is ‘correct’ or what is ‘authoritative’. There may be a privileging of powerful narrative
themes that reinforce the status quo. Business-as-usual assumptions may work to edit out alternative voices, readings, and
envisioning.
2.2. Learning environments
Yet, if viewed from the perspective of the dynamics of social and organisational change and the potential for active non-
violent engagement, such alternative readings are important. Whether in schools, universities or other learning
Table 2
The idea of ‘landscape’: critical interpretative frames.
Theory Concepts and narrative Examples
Landscapes as sites Structures-critical reflection Newer cultural and feminist geographies that question
of unequal power relations Sites of structural violence with discriminatory conventional geographies that ignore or deny
dimensions relating to social class, gender, alternative mappings
racism, ageism, homophobia, religious intolerance, Landscapes of consumption/over-consumption
unequal ecological impact and Landscapes of gendered violence
environmental injustice Landscapes of exclusion and surveillance
Landscapes of environmental injustice
Landscapes as Myths, metaphors, memories, world views Feminist anti-militarism, anti-colonial ideology critique,
colonising mindscapes (Critical reflection, decoding, deconstructing critical environmental studies, critical art and media theory
through causal layered analysis) Public sculptures and memorials that exhibit ideas about
heroes and history-making very selectively and in gendered
or culturally violent ways
War museums as sacred sites to nationalism, with myths
about sacrifice, security, militarised masculinity and
‘the future’ of conflict
Natural history museums, botanical gardens and the
dream-works of colonial science
Shopping arcades, narcissistic myths and
consumerist dreaming
Higher education landscapes as commodified shopping
precincts rather than places of critical inquiry
Media landscapes that condone/ ‘naturalise’ violence,
bullying, and the politics of fear (e.g. war journalism
rather than peace journalism, ‘shock-jocks’ and bigotry,
virtual landscapes of computer war-gaming)
F.P. Hutchinson, P.J. Herborn / Futures 44 (2012) 24–35 27
Table 3
The idea of ‘landscape’: moral imagination, creativity and responsibilities to future generations.
Theory Concepts and narrative Examples
Landscapes as contradictory places with Non-violent resistances Emancipatory pedagogies combining critique, creativity
hidden histories of resistance, sites Dissenting futures and active hope, peace education, environmental
of possibility and alternative Decolonising methods education and futures education.
voices on the future Rethinking power and future e.g.
possibilities – theory and Elise Boulding on resisting impoverished landscapes
practice of non-violent activism of the mind through ‘image literacy’ of non-violent social alternatives
John Paul Lederach and Angela Lederach on journeys
through ‘soundscapes’ of trauma, healing, reconciliation,
and alternative futures
Judy Atkinson on understanding ‘trauma trails’, valuing
empathetic listening, recreating song-lines, alternative futures
environments, such readings may engage with dominant stories about times to come. There may be some recognition of the
contradictory aspects of our cultural landscapes and structural contexts that get beyond strict determinist assumptions and
scenarios. They may enable dissenting voices on the future to be heard, not silenced [14].
Learning environments that favour hospitality, cross-disciplinarity and diversity rather than antagonism, tight
disciplinary frameworks and monocultural assumptions are more likely to inspire creative imaginaries about social and
ecological peace. This is arguably so notwithstanding a continuing major thrust of securitizing or militarising world views,
with impoverished, ‘no alternative’, fear-laden mindscapes of times to come being powerfully propagated. From a critical
pedagogical and critical futurist perspective, our learning landscapes may be seen as on a continuum [15–18]. They may be
seen as ranging between colonising and decolonising methods and assumptions as to ways of mapping reality and potential
reality (see Table 3).
2.3. Peace education, learning journeys and the future
Using the landscape as a resource in peace and futures education can be rewarding. While the background knowledge of
the facilitator is important, it is probably best to let student questions drive the process. A short walk around Sydney may
stimulate many questions on issues such as the futures of cities and sustainable urban design, the place of Indigenous people
and their resistance to dispossession, the ‘Anzac Legend’, discourses on masculinity and sacrifice, and changing notions of
local, national and international identity. The emphasis in peace and futures education is on questions rather than answers;
dialogue rather than monologue; epistemological pluralism rather than hegemony; sources of hope and resilience rather
than despair, denial or fatalism about the future [19–24].
2.4. Landscapes of the mind: multiple-worlds and futures thinking
A peace and futures education approach to landscape interpretation starts with the assumption that there is more than
one way of experiencing and interpreting a landscape. There is not just one way of mapping or framing reality and potential
reality. There may be hidden conflicts and dissenting voices beneath immediate appearances or surface levels of inquiry and interpretation.
Table 4
Landscape studies, peace education and the future.
Levels/layers of analysis Some pedagogical questions
1. Appearances (‘the look’ of things), aesthetics What does this leave out? Are there illusions of harmony?
2. Physical forms (an instrumentalist, physical geography gaze) How adequate? Does it do violence to complexity?
3. Structures (critical reflection on structural inequalities Do conventional approaches to the study of landscapes
and environmental injustice) neglect structural and ecological violence?
4. Dominant images, myths, metaphors, memories, world Are there aspects of deep culture in our
views (investigating colonising and gendered mindscapes, landscapes that ‘naturalise’ violence?
cultural violence)
5. Contradictory sites (decolonising methods and image literacy Dissenting historical landscapes
of non-violent alternatives) Non-violent resistances – what aspects of people’s history
are neglected in official accounts or dominant narratives
in war museums, war memorials, school textbooks, etc.?
Alternative futures thinking and acting
Beyond a predictive gaze about landscapes of the
future – what conditions and processes make
for social and ecological peace?
28 F.P. Hutchinson, P.J. Herborn / Futures 44 (2012) 24–35
It could be argued that such an approach is an important beginning to a critical approach to landscape interpretation. It
may be also a potential way for helping educationally to explore what diverse kinds of processes and conditions are likely to
sustain ‘environments for peace’. Epistemologically speaking, there are multiple worlds and knowledge traditions to learn
from rather than assuming one-true world that has to be ‘correctly’ interpreted and uncritically accepted as part of the canon
or prevailing economic or other orthodoxies (see Table 4).
The Brazilian educator Freire [25] argued the importance of developing forms of literacy that get beyond traditional
‘banking’ approaches to teaching and learning through school text books. The use of landscape in peace and futures
education seeks to encourage similarly broadened and critical forms of literacy. The landscape may be seen as text with
multiple layers of meaning.
A peace and futures education approach to landscape is alert to, for example, ephemeral or quickly scrubbed-out textual
aspects of landscape that may indicate dissenting voices on the future. The ‘No War’ message on the Sydney Opera House was
quickly erased. It was a spectacular piece of graffiti and an act of civil disobedience and political protest. The context of the
‘No War’ message was a massive anti-war movement culminating in a march through Sydney streets prior to the invasion of
Iraq in 2003.
3. Urban walks and critical futures literacies
Urban walks if integrated with more formal parts of the curriculum may provide a wealth of opportunities for experiential
and small-group cooperative learning tasks, so as to better link together course themes and enhance critical literacies [25–
28]. Much preparatory work needs to go into deciding which walks and which site visits are most likely to raise important
questions for students about visual landscapes and building environments for peace. For this reason, our walks are designed
to be very collaborative ventures.
3.1. Negotiated learning journeys and experiential processes
There is structure but much of what happens comes from student reflections at various stopping points along the way.
There are important questions of process and protocols, especially when negotiating site visits and deciding on what is
feasible and educationally pertinent. Students are encouraged to keep learning journals to record their thoughts and
reflections and to make connections with what they have read and learnt in the classroom.
Visits may be made to official public landscapes such as war memorials, museums, galleries, public statues, botanic
gardens, expressways and airport terminals, landscapes of capitalist consumption such as shopping malls, and landscapes of
power such as law courts and prisons, banking institutions and central business districts. Just as important are visits to sites
where there may be hidden histories of non-violent resistance and alternative narratives, such as with Green Ban sites in
Sydney. There are in Sydney important sites of anti-war protests that are part of the hidden historical landscape. There are
important sites, too, of the long resistance by Aboriginal people to dispossession and for building a more socially just and
inclusive future.
An underlying consideration here is to enable, as far as is practicable, learning environments that enhance the
opportunities for students to share ideas and reflect more deeply on ‘natural’ assumptions about war, violence and the
future, including direct, structural, gendered and ecological forms. At the same time from a peace, environmental and futures
education perspective, there is an interest in encouraging creative thinking and moral imagination about non-violent
alternatives [19–22,29–35]. What conditions, processes and values are likely to enhance the prospects for social and
ecological peace rather than lead to feared future environments? In terms of critical landscape research, what may be learnt
from the everyday-world outside the classroom? (see Table 5).
Binaries of thought about ‘the enemy other’, xenophobic politics of fear about ‘boat people’, and nationalistic stereotypes
may remain, unless we encourage, in the way we teach and learn, an empathetic imagination and critical awareness of the
hidden landscapes of history. The possibilities of future landscapes of social and ecological peace may be restricted
imaginatively to a narrow, militarised lens. Predominance may be given to various threat-filled scenarios.
This may include neo-Malthusian environmental hells rather than cultures of peace, intergenerational justice and
sustainable futures. There may be a failure to address, for example, issues of environmental racism, and gendered
violence and the environment. There may a silence on issues of environmental justice, climate justice and
intergenerational equity [36].
3.2. Learning environments that enable active engagement
To encourage students to get out of the conventional classroom or even outside the virtual worlds of the internet is likely
to be valuable from a peace and futures education perspective. However, in itself it is unlikely to be sufficient to challenge
‘natural’ or ingrained assumptions about the world, power and the future. Experiential learning of itself calls for critical
reflection. How active is it?
With unreflective forms of classroom teaching and class excursions, such as conventional history fieldtrips, war may not
be directly glorified. In many cases, there is likely to be acknowledgement of the great tragedy and loss. However, at the same
time, a sense of the importance of sacrifice, narrowed notions of masculinity and even of ‘inevitable’ future wars may be
F.P. Hutchinson, P.J. Herborn / Futures 44 (2012) 24–35 29
Table 5
Re-imagining the future: peace education and alternative futures.
Conventional imagination: foreclosed, mono-cultural ‘mapping’? Creative, enriched imagination: cross-cultural ‘mappings’?
Axioms Alternatives
(taken-for-granted pillars within the cultural landscape (possible, probable and preferable futures)
or imagined mindscape of times to come, ‘the future’
as a singularity rather than a plurality)
Predictive/ forecasting gaze Alternative
futures thinking
Zero-sum games (winners and losers) Non-zero sum games
Managing risks/threats (‘it’s a dangerous world out there’) Transforming conflicts non-violently
Impoverished imagination Enriched, empathetic imagination
Monological methods (power-over) Dialogical methods (power-with, active
participation, meaningful partnerships)
Established disciplines privileged in the curriculum Cross-disciplinary studies welcomed
Strategic knowledge interests/technical fixes Emancipatory/peacebuilding interests (direct
peace, structural peace, ecological
peace, cultural peace)
Established institutional contexts and power relations Civil society organizations, movements
for non-violent social change,
human rights, active citizenship
Colonising methods and mindscapes about the future Decolonising methods and dissenting
futures thinking
Predominantly conventional Western civilisational Inter-civilisational dialogues concerning
epistemological assumptions about development, issues of global citizenship, creating
growth, consumption, progress, modernization, peaceful environments, climate justice,
competition, war and peace, security alternative futures
Example conventional narratives Example alternative narratives
‘Free market’ economics and globalization from above ‘Green’ economics, climate change and ‘environmental justice’,
‘Earth democracy’, ‘grassroots-globalism/global citizenship’,
‘intergenerational equity’
Strategic studies/‘security’ discourses/war Peace studies/‘peace’ discourses/peace journalism
journalism/military-industrial complexes
Popular futurism (entertainment industry)/ Critical futurism/feminist futurism/dissenting futurism/civil society
establishment futurism (corporate, imaging of alternatives and non-violent action campaigns. Critically
governmental think-tanks) examining passive hope or easy technical fixes to deep-seated
problems. Active nonviolent resistance to fatalistic acceptance of feared futures
Conventional pedagogy and the curriculum Pedagogies of critique and active hope (peace education, futures education)
uncritically conveyed. Within dominant, ‘realist’ ideological landscapes, the stories propagated in war museums, by
battlefield tourism and in popular media accounts of perceived threats from the ‘enemy other’ leave unexamined axioms
concerning ‘eternal vigilance’ and ‘preparing for peace by preparing for war’. There is likely to be uncritical acceptance of
large military budgets and the acquisition of the latest military technologies to fight ‘the wars of the future’. Little attention is
likely to be given to the opportunity costs for human or planetary well-being now or over this century and beyond.
3.3. Exploring landscapes of power and nationalistic myth
One of the sites visited on the urban walk is the ANZAC Memorial and its associated war museum. The memorial
dominates the southern end of Hyde Park. War memorials are ubiquitous in Australia. Many are very small structures in rural
communities. Capital cities contain the more significant ones such as the Anzac Memorial. In conventional historical
accounts, these sites are seen as normal parts of the cultural landscape.
From acriticalfuturesperspective, war memorials and war museumsmaybeunderstoodas having asymbolicandideological
function within the landscape. They are sacred sites of nationalist myth. They may be interpreted as reinforcing or rationalising
taken for granted assumptions about human nature, masculinity conflict and the future. There is the push of the past with
exhibition spaces that enshrine narratives of ‘heroes of masculine sacrifice’ and often highly selective nationalistic myth.
In significant ways, memorial landscapes and their associated ceremonial events and parades may rationalise or normalise
imagined landscapes about ‘the future’ of conflict and violence rather than encouraging foresight as to non-violent possibilities.
The major lessons taught may be those of a willingness to make ‘necessary sacrifices’ militarily with ‘great and powerful friends’
and not to seriously question [37,38]. The pedagogies are those of compliance or foreclosure to a future that is constricted to a
narrow or conventional security lens rather opening to a creative range of peace-making and peace-building possibilities.
3.4. Landscapes, memory and silences
In the Australian context, the major development of war memorials and museums over the past century may be
interpreted as part of a broader, informal educational thrust in politics and the mainstream media, that has combined with
30 F.P. Hutchinson, P.J. Herborn / Futures 44 (2012) 24–35
the formal curriculum in propagating of the ANZAC legend in the teaching of history in schools down to the present [39,40].
As suggested earlier, the limitations of out-of-the-classroom historical fieldtrips that lack a futures perspective may be
illustrated by the current fashion for war tourism by groups of teachers and students to war museums, or even to take a
national pilgrimage, battle-field tour to Gallipoli in Turkey or to walk the Kokoda track in Papua New Guinea.
How the official senior secondary school history syllabuses currently treat peace-related issues leaves a lot to be desired
from a critical futurist or peace perspective. These curricula are mostly silent on alternative stories from feminist and anti-
militarist peace movement sources as to the politics of active hope and of potential realities beyond militarised and fear-
laden landscapes of times to come. There is a lack of an explicit futures dimension in these curricula on non-violent methods
of transforming conflicts. They tend to reinforce uncritical approaches, especially with Australian troops fighting overseas.
Dissenting or alternative voices on social futures are unlikely to receive much of a hearing within the formal school
curriculum in such institutional contexts. There may be a lack of empathetic imagination not only in dealing honestly with
the past but in actively connecting with other people, cultures and societies now and with future generations. Whether in
Australia or elsewhere, there are arguably important challenges here for the contemporary ways in which we teach about
peace, conflict and the future. This may include examining what may be taken for granted with the politics of fear, inclusion/
exclusion of ‘the other’, and worst-case scenario and self-fulfilling prophecy. There are related issues of pedagogical
philosophy and of how participatory, non-authoritarian methods may help in resisting militarising or violence-condoning
images or mindscapes on times past, present and future [40–44].
3.5. The colonial landscape and the myth of terra nullius
From critical futurist and indigenous epistemological perspectives, what may be important in the landscape is what is left
out, not heard or denied in dominant narratives as represented in national memorials, exhibition sites and official accounts
of national sacrifice and achievement. Rather than inclusion and active listening, there may be a projecting of white-washed
images of history. Rather than empathetic understanding of how the gridlines of European cartography and possession were
forced through Indigenous sacred geography and song-lines, there may be a push of colonial history with a silence about the
systemic violence of dispossession and of the frontier wars. Such narrowing of historical vision may have implications for the
futures of reconciliation, even with the efforts of recent decades. There may be impoverished imagination about achieving
deep reconciliation [45–50].
Nearby the ANZAC memorial in Hyde Park are public sculptures in honour of Captain Cook. On the base of the sculpture
are boldly inscribed the words, discovered this territory. No acknowledgement is made to the Gadigal people of the Eora
nation. The Gadigal people were the local inhabitants of the land that was to become known as Sydney. The so-called newly
discovered place was named after an English lord of the Admiralty. No mention was made of the many other Indigenous
language or cultural groups that had inhabited the Australian continent for 50,000 years or more when Westerners made
their claims as to first discovery.
There is an absence of memorials to Indigenous people killed in the many frontier conflicts and massacres throughout the
nineteenth and into the twentieth century [51]. Such critiques of what may be taken for granted in memorial landscapes
point to the ways in which such memorial sites and associated museums offer a selective framing of ‘the birth of the
Australian nation’ through representations of the Digger fighting spirit at Gallipoli.
In conventional accounts or depictions of historical landscape, there is a forgetting or denial of foundational aggression
with European colonisation in which the land was treated as terra nullius or empty and lacking ‘civilisation’. There is
persistence of the myth of predominantly peaceful settlement. The enormous intergenerational trauma from direct and
structural violence, including the criminalising of Aboriginal resistance, suffered by Aboriginal people is not acknowledged
in such sites and dominant historical accounts [46,48,52].
From both a peace and futures education perspective there are important learning opportunities for critical inquiry and
empathetic imagination. These may include whether there is honesty in history telling or denial, myth-making and
distortion, and whether our constructions of history may impact on processes of peacemaking and reconciliation now and in
the future. As a learning environment, an urban-walk approach enables conversations and critical reflection among students
on such critical futures-related topics or issues.
4. Reading urban landscapes: some contemporary challenges in creating peaceful environmental futures
As a consequence of urban walk activities, a wide range of possible issues relating to peaceful living, human rights, and the
future has emerged for our students.
4.1. Investigating contemporary securitized urban landscapes
Some of our students have focussed on contested urban spaces in their learning journals, class discussions and small
group presentations. They have been concerned with the interrelationships among notions of public space or ‘the commons’
and the enclosures with private property in the design and development of urban landscapes. These issues are full of
implications for the design of peaceful, sustainable and socially just environments. Some examples include:
F.P. Hutchinson, P.J. Herborn / Futures 44 (2012) 24–35 31
Inclusive, socially equitable environments versus highly stratified, exclusive living environments, e.g. the problem with
‘gated communities’ [53,54].
The policing of urban zones and border protection measures and aggressive styles of place management, e.g. APEC (Asia-
Pacific Economic Cooperation) episode, Climate Camp protests and curbs on civil liberties, treatment of asylum seekers
[55,56].
The blurring of public and private spaces in shopping malls, including frequent episodes in which there is the harassment
of young people by security guards [57].
The increasing use of new surveillance technologies in retail landscapes, e.g. use of security cameras-CCTV in shopping
malls, streets and the erosion of civil liberties [56,58].
These are some of the significant issues regarding the futures of human rights and city living that have emerged in our
educational walks. Students have been actively engaged in shared reflections and considering possible implications.
4.2. Investigating contemporary urban landscapes of consumption
On the various urban walks that we have facilitated with students over recent years one particular theme has been
landscapes of consumption and the futures of consumption and environmental justice. This has included consideration of
the ways in which highly privatised and fossil-fuel dependent forms of transport may work against sustainability and social
peace within our urban environments.
Students are invited to reflect on what they learn about such issues on their walk. This may include recording their
thoughts in their learning journals, making connections between peace and environmental theory and practice, and
integrating their learning experiences and critical insights in their small-group initiated topics and presentations in the
classroom.
4.3. Car dominated landscapes
Our various urban walks have highlighted the push of the past, including car-dominated landscapes. Important issues are
raised as to the futures of urban transport systems including the creation of more pedestrian, cyclist and child-friendly
environments. There is currently much pedestrian congestion in the Central Business District of Sydney. There is, for
example, privileging of motor vehicles over people at traffic lights.
Sydney and other Australian cities have a high degree of car dependence, although some are making better efforts in
relation to public transport and issues of transport equity and sustainability than others. Car dependence is very high in
the outer suburbs but even the central activity district of Sydney is dominated by cars. The Sydney City Council is aware
of the problem and commissioned Jan Gehl [59] a world famous urban designer to help prepare a plan to make the city
centre more pedestrian friendly. Gehl has proposed pedestrianizing one of the main North-South roads, George Street.
However, there is considerable resistance to such envisioning of a more liveable, equitable and sustainable city
environment. To some extent this reflects the power of the oil and motor industries but it also says a lot about a failure
of foresight to invest sufficiently over recent decades in good public transport infrastructure. Here we find there are
plenty of issues relating to conflicting interests and the futures of urban transport systems for our students to explore.
The use of the car in Sydney is often individually rational but collectively irrational. For many trips public transport is
slower and less convenient than the car. It makes sense on an individual basis to take the car when many others make the
same decision the result is environmentally damaging congestion. The problem is compounded by low-occupancy cars
delaying high-occupancy buses. A fully pedestrianized George Street would actually allow people to move more quickly than
they can in gridlocked cars and buses.
5. Imagining future landscapes: peace education, social imagination and environmental futures
A crucial aspect of landscape studies from a peace education or futures education perspective is the encouragement
of, what Boulding [19,20] termed some years ago, image literacy of non-violent alternatives. In our teaching philosophy
and practice, we attempt to get beyond fatalistic or colonising assumptions about the future. When discussing
contemporary issues with our students, we invite challenges to fixed-track thinking and trajectories of assumed
inevitable violence-filled future terrain. While official or conventional cartographies mostly work to reinforce the status
quo, we think it is important to facilitate conversations on alternative readings or mappings that reveal hidden layers
and a diversity of meanings. Epistemological pluralism is welcomed rather than feared [20,60–62].
Such alternative mappings include dissenting ideas and perspectives. For students (and for teachers), such
differences in interpretive frames invite ongoing reflection on learning journeys and peaceful pedagogies. There is an
invitation to share creative ideas about processes and structures hospitable to social and ecological peace. There is an
invitation, too, for wide-ranging conversations and active engagement in constructively resisting fear-laden mental
maps about ‘inevitable’, violence-filled landscapes of the future.
To walk our talk more, as teachers we need to be conscious of how our teaching practices, even if in the name of peace
pedagogy or ‘teaching for the future’, may foreclose on options for liveable and peaceable futures. It is important to learn to
32 F.P. Hutchinson, P.J. Herborn / Futures 44 (2012) 24–35
critique violence, to question linear-mode assumptions and masculinist discourses about times to come, and to be
sufficiently resilient to work for non-violent alternatives. Here are some of the issues that have emerged in our conversations
with our students as part of their learning journeys.
5.1. Issues of recovering stories of non-violent resistance
Whether, in the case of Sydney or other major cities, important layers of cultural and political landscape will be
neglected in official accounts, tourist and marketing publicity [63–66]. There are likely to be silences about sites of non-
violent resistances and social change movements. The recovery of such knowledge, including how and where such
resistances occurred, is likely to be important for developing deeper literacies for students. Such literacies may include a
sense of active hope and social imagination about preferred futures, rather than a resignation to feared future urban
environments. It may offer more nuanced readings that get beyond superficial levels of understanding about
structure and agency, and which help to widen conversations on urban futures, cultures of peace, and intergenerational
equity.
While Hyde Park in Sydney, for instance, may have its ANZAC war memorial and Captain Cook statue, it is also the
site of many non-violent protests. This has included many rallies and actions over the years by the peace movement. A
few short steps away from the ANZAC memorial is a landmark site in Aboriginal Sydney. It is the Australian Hall in
Elizabeth Street. In 1938, as many Sydneysiders celebrated European colonisation with a re-enactment of Governor
Phillip taking possession of the land a 150 years earlier, with the raising of the British flag, a group of Aboriginal
Australian activists protested non-violently at the Elizabeth Street site against invasion, dispossession and continuing
highly discriminatory policies. For Aboriginal Australians, it was a day of mourning. These members of the Aborigines
Progressive Association issued a statement calling for an end to racist violence and oppression and for a much less
triumphalist view of Australian history. They argued for a socially just, inclusive future in which Aboriginal knowledge
systems were respected, where landscapes of colonial trauma and dispossession were acknowledged, and Aboriginal
people were accorded full citizenship rights [66].
Other historical episodes that we often include in our walks are references to the Green Ban movement, especially in
relation to urban areas such as the Rocks, Woolloomooloo and Glebe. This movement which linked green groups and
building unions had an important part in helping to make Sydney a more liveable city and in resisting gung-ho development
projects. The Sydney Rocks area narrowly escaped demolition and high-rise redevelopment. It is now is a heritage area.
Here again links may be made with the theory and practice of non-violent action, including consideration of possible
implications for today, active citizenship, and issues of urban environmental futures.
5.2. Issues of sustainable, creative urban design
Important issues of imagination and urban design may be raised through urban walks. Our peace and environment
classes draw extensively on the knowledge and experience of our students. As many are widely travelled, they are able to
compare the centre of Sydney with other cities they have experienced.
Briefly outlined below are some of the related issues or conversation topics as to whether there is evidence of good
planning and architectural design, including environmental sustainability and social equity principles, as well as well active
participation in decision-making processes.
How child friendly is the city with provision of playgrounds etc.?
How much provision is made for creative public art space?
How much provision is there for disabled access?
How well are cyclists provided for?
How does the quality of the pedestrian environment compare with other city centres?
City centres, for instance, do not have to be so inconvenient and dangerous for pedestrians. Some cities are more
pedestrian friendly than Sydney. As part of an urban walk, there are plenty of opportunities to encourage students to share
creative ideas for better urban designs and more convivial public spaces.
5.3. Issues of environmental justice
Urban walks may facilitate valuable learning experiences that get beyond, for instance, a shallow environmentalism or a
‘green-washing’ of environmental challenges that ignores issues of social justice.
Here are some examples:
Private versus public transportation systems
Inequitable environmental impacts – rich versus poor
F.P. Hutchinson, P.J. Herborn / Futures 44 (2012) 24–35 33
Environmental racism
Gendered violence and the environment
Understanding the connections between social and ecological peace in city living [32,36,62].
5.4. Issues of creating inclusive, hospitable environments
Urban walks may provide constructive opportunities to raise issues about our ways of relating to ‘the other’ now and
in the future. Such active, experiential learning environments are congenial to a questioning of what may be taken for
granted. Also, from a futures education perspective, such environments are likely to invite deeper conversations on non-
violent alternatives. They may facilitate broader conversations on the place of global cities, such as Sydney, now and in
the future.
Here are some examples of the challenges identified by student participants as well as a summary of the emergent
conversations:
Issues of how to better resist the politics of fear, xenophobia and media manipulation as we move through the twenty-first
century (asylum seeker policies, resisting the disabling effects of racist and gendered violence, critically examining
‘forting-up’ or gated-community mentalities, questioning narrow, security/militarising discourses about environmental
conflicts and ‘the future’) [55–57,67].
Issues of how to better design cities so that they become more child and environmentally friendly places to live, work, and
play – needs and challenges identified such as improved public transport systems, light rail, urban permaculture,
community gardens, public art spaces, children’s active participation in decision-making with the design of playgrounds,
learning centres etc. [59].
Issues of how to enhance connections with the wider world as part of an emerging sense of global citizenship without
accepting uncritically top-down forms of economic globalisation. How may urban walks that include, for instance, UNESCO
World Heritage sites, such as the Opera House, help to enhance our sense of connectedness as human beings? [19,22]
Issues of the futures of reconciliation, including the negotiation of a possible treaty between indigenous and non-
indigenous with constitutional recognition of the rights of First Nation Peoples. The Sydney Harbour Bridge was the site for
a Walk for Reconciliation by many Sydneysiders in the year 2000. Since then there has been a national apology to the Stolen
Generations, but there remains much unresolved conflict. The so-called humanitarian Intervention in the Northern
Territory in recent years is interpreted by many Indigenous Australians as ‘coercive reconciliation’ and as back to the future
[35,45,68].
Issues of moral or empathetic imagination with city landscapes – what responsibilities do we have to other people, to
other species, and to future generations for our urban environments? What are some of the possible implications
for our ways of living and relating now and in the future in more peaceful and environmentally friendly ways?
[22,62,69]
6. Concluding reflections
What kinds of learning environments are likely to enhance an imaginative play of ideas about non-violent
alternatives? How may our feared future landscapes of violence, environmental destruction, greed and hatred be
resisted? In how we teach and how we learn, there are important challenges whether at the school, college or university
level.
From a peace and futures education perspective, there is much of value in methods of ‘landscape’ interpretation that
get beyond conventional mental maps. In impoverished mindscapes of environments to come, whether in complacent
business-as-usual images or in despairing scenarios filled with fear, war and relentless environmental devastation,
there is foreclosure. Violence, whether direct, structural, gendered or ecological, is often taken for granted.
To rethink and re-imagine our environments in ways, which are open rather than taken for granted, is important. If multi-
layered interpretation, cross-cultural meanings and alternative mental maps, are welcomed, then constructive
conversations may emerge. Such conversations that embrace rather than fear contradictory mappings are likely to
enhance empathetic engagement about future possibilities.
Urban walks as a peace and futures education technique offers, as discussed in this paper, a constructive potential to
invite conversations on non-violent, sustainable and socially just alternatives. Such walks may contribute in constructive
ways to unsettling our ‘natural’ assumptions about violence and the future as part of reflective learning processes or
journeys. Students may begin to make connections, too, about ways of living now and issues of environmental justice,
sustainability and peace. There may be enhanced opportunities for resisting impoverished social and moral imagination
about alternatives to violence.
Many of our students, as provided by qualitative evidence from their learning journals, express strong support for such a
non-traditional component in their learning experiences. There is a recurring emphasis on what many find of particular
value in learning experientially from such non-conventional classroom environmental interactions and for actively linking
peace and futures theory and practice.
34 F.P. Hutchinson, P.J. Herborn / Futures 44 (2012) 24–35
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