UNU-IAS Working Paper No. 117

Education for Sustainable Development - Building the Requisite Leadership and Stewardship Capacity

Kathleen Kevany

July 2004

Abstract

Stewardship and leadership need to be facilitated to increase the number of champions of education for sustainable development. To ensure future generations enjoy a quality of life, no less than enjoyed today, sustainable development needs to be punctuated by values, vision and essential knowledge and skills. Education for sustainable development is most potent when the process and content are sufficiently compelling that learners in turn become active agents for sustainable development. It would be counterproductive to adopt undemocratic, unwelcoming, or unsustainable methods. Sustainability will become normative when enough individuals act appropriately and persuade many others to also select the sustainable path. When all sectors of society assume the roles as catalysts for learning, agents of change for sustainable development this will activate the ‗multiplier effect,‘ exponentially increasing sustainability outcomes – thus actualizing the spirit of EfSD². The resolution of the United Nations to dedicate a Decade of Education for Sustainable Development may be the catalyzing force that will help the world to accelerate the pace towards sustainability. This paper is a contribution to advance the important work in preparing for and making a success of this needed ‗Decade‘.

DEDICATION

This paper is dedicated to apple trees the world over, who give life.

Table of Contents

1. Introduction …………………………………………………………………… p. 1 1.1. Stewardship Repairing Skills Atrophy ……………………………………... p. 2

2. Gaps in Sustainability ………………………………………………………… p. 6 2.1 Societal Gaps ……………………………………………………………... p. 7 2.1.1 Commitment Gap …………………………………………………. p. 8 2.1.2 Policy Gaps ………………………………………………………… p. 10 2.1.3 Nature Gap ………………………………………………………… p. 10 2.2 Organizational – Institutional Gaps ……………………………………... p. 11 2.2.1 Sustainability Gaps ……………………………………………….. p. 12 2.3 Individual Gaps …………………………………………………………… p. 13 2.3.1 Knowledge Gaps …………………………………………………... p. 13 2.3.2 Sentimentality and Spirituality Gaps ……………………………... p. 15

3. Obligation to Address Gaps …………………………………………………. p. 16 3.1 Tasks for Leaders and the World Community …………………………… p. 19 3.1.1 Timeliness of a Decade of Education for Sustainable Development p. 20 3.1.2 Vibrant Democracies …………………………………………….. p. 23 3.1.3 Mobilizing for Sustainable Development ………………………... p. 25 3.2 Tasks for Organizations and Institutions ………………………………… p. 29 3.2.1 Education for Sustainable Development (EfSD²) ……………….. p .30 3.2.2 Exchange Programs ……………………………………………… p. 32 3.2.3 The Evolving Eco-Pedagogy ……………………………………. p. 33 3.2.4 Transformative Learning & the Earth Charter …………………... p. 36 3.2.5 Learning & Living Stewardship …………………………………. p. 38 3.2.6 Indigenous Steward Leadership …………………………………. p. 43 3.2.7 Citizenship Education …………………………………………… p. 46 3.2.8 Media – Social Educator ………………………………………… p. 48 3.2.9 Business Education ……………………………………………… p. 50 3.3 Tasks for Individuals ……………………………………………………. p. 51

4. Conclusions ………………………………………………………………… p. 52

List of Tables

Table 1-Atrophy of Sharing Skills p. 3 Table 2-Societal, Organizational, Individual Gaps & Remedies to Sustainability p. 7 Table 3-Stewardship Obligations p. 16 Table 4-Diverse Approaches to the Decade of Education for Sustainable Development p. 29

“The ultimate test of a moral society is the kind of world it leaves to its children” by German Philosopher and Theologian shortly before he was gassed in a Nazi concentration camp.

1. Introduction

This paper intends to consider the pertinence of research on stewardship and leadership1 to education for sustainable development. This previous research incorporated a cooperative inquiry methodology that fostered an atmosphere of trust and openness thereby eliciting more candour and engagement. Some findings were especially illuminating. Participants in the field study on stewardship indicated that they did not become involved in community service because they did not receive awareness-raising programs and they did not know how to become involved. Further the participants indicated that generally people do not realize that stewardship applies to them and indeed feel incapable of making a contribution of any significance. Participants suggested that there is an increasing need for more responsible stewardship. Some described it as ‗an issue of urgency‘. All participants, in various ways, mentioned the growing awareness that all actions produce impacts that affect others. With an increase in discussions on and understanding of interrelatedness, related issues such as ethics and obligations also are becoming the subject of more academic and social discourse.

The paper commences with the acknowledgement that humans, the world over, have engaged in unethical and unsustainable practices. Unsustainable consumption and production have brought upon humanity more devastation in two hundred years than the prior two thousand years. Signs of the degradation are ubiquitous. Climate change, ecological destruction, economic turbulence and social inequity are spreading, and the commitments made to address these issues are not being implemented. People are encouraged to allocate precious resources for pleasure and prestige rather than to demonstrate compassion. In fact, insidious social

1 Kathleen D. Kevany, ―Building Stewardship Capacity, Service Beyond Self‖, Ed.D. diss., University of Toronto, 2002.

1 customs surreptitiously link the possession of many goods to being successful and satisfied.

But happiness sought through such means is elusive. To prop up a façade of fullness, individuals are tempted to place themselves above others, to out spend, out decorate, out entertain, and out succeed people in implemented. ―We indulge in every form of outward show, in wealth, power and possessions, when we are inwardly poor. When our hearts are empty, we collect things. If we can afford it, we surround ourselves with objects that we consider beautiful, and we attach enormous importance to them‖.2

Unsustainable patterns can be observed in any country, but the ecological footprint of some is dramatically larger than others, most notably Canada and the United States. Statistics from

1999 show Canada, with a population of 31.2 million, had an ecological footprint per person of 21.8. This may have seemed reasonable to Canadians who sense they have greater

‗carrying capacity‘ than they use with a per person capacity of 35.2. But this dramatically oversteps the world capacity per person of 4.7. Similar 1999 statistics for the US reveal that with a population of 288.3 million the US generated an ecological footprint per person of

24.0 while the capacity was 13.0 and the world average 6.0.3 This amounts to a footprint four times larger than the world average. More of the same would be detrimental and unconscionable.

1.1. Stewardship Repairing Skills Atrophy

The former study on stewardship highlighted a number of influences that contribute to the atrophy of sharing skills. Table 1 provides the consolidated input by participants.

2 J. Krishnamurti, Education and the Significance of Life. San Francisco: Harper and Row, Publishers, 1953, 122 3 Ecological Footprints of Nations (1999 Data), from http://www.earthday.net/goals/footprintnations.stm, 26 May 2003

2 Table 1: Atrophy of Sharing Skills External Forces At Play Internalization by Individuals Compelling consumerism  Desire to have more and consume more Aggressive competition  Desire to be better than others Increasing time pressures  Little time for service or for others Maintaining ignorance  Lacking consciousness of reasons for internal gnawing dissatisfaction Lacking in conscience, increased Use poor role models to justify one‘s own occurrence of unethical behaviour  unethical behaviour Prevailing secularism  Values and spirituality hidden from public view Pressure to conform to standards of False dichotomies between genuine self and success  projected self Increasing number of agencies mandated Atrophy of individual caring and sharing skills to care for people 

Evidently many external forces contribute adversely to individual socialization and behaviour.

Many sources disseminate messages contrary to caring and sharing. But in the face of mounting evidence that reveals the unpropitious impact of such ‗teachings‘, more are calling for a transformation of knowledge, beliefs, attitudes and actions. The literature on stewardship indicates that the goal of stewardship learning is to encourage enough good willed people to be at the service of other peoples‘ highest needs and the needs of Earth. The best test to be applied to stewards and leaders is: ―do those served grow as persons; do they, while being served, become healthier, wiser, freer, more autonomous, more likely themselves to become servants‖? 4 Stewardship does not propose, ‗live and let live‘, rather it invites people to, ‗live and help live‘. Stewards seize opportunities to serve. A steward might probe deeply and ask, ―What important contributions might I now make if I spend my resources consciously, wisely?‖ Acting in service affords individuals opportunities to utilize their gifts and to make a valuable contribution. All have talents to share; some apply their talents to society; others become bogged down. One participant shared an expression that for her captured this practice. ―More often people rust out from under use than wear out from over

4 Robert Greenleaf, Servant Leadership, a Journey into the Nature of Legitimate Power and Greatness, New York: Paulist Press, 1977, 22.

3 accomplishment.‖ 5 Individuals possess far more capabilities than they ever use. This is largely due to people‘s gifts not being well cultivated. When others display courage and heroism many persons exempt themselves by rationalizing that such feats are for

‗exceptional‘ individuals. Consequently, the majority internalise a sense of impotence and ask, ‗What can I do‘? ‗What can one do‘?

The degree of atrophy of many social skills has raised alarm by many concerned persons.

Participants in the study suggested that interventions are essential. They stated that these interventions would need to be initiated by informed educators and community leaders as the majority of people are ignorant to these issues. The literature review too revealed a prevalence of ignorance and impotence.6 Further the theme of abdicating responsibility arose frequently in the field study and in the literature.7 One participant framed it thusly, ―If people think that their goods are for their use alone, their kids will not learn a good example. Sharing is an important way of making connections and surviving as a group‖. Most believed that children are ill prepared for a life of harmony but are well equipped for one of conflict and self-preservation. ―If you do things for people, for children, you cannot expect that the children will be able to take on tasks, and live up to responsibility suited to their level. If no training or opportunities are afforded them, then the whole village suffers‖. Another participant echoed this by adding, ―It appears to me that the alienation and separation continue to grow in our enlarging, more anonymous societies. We care less and less for others if they are less known to us‖. Most stated that it was becoming a social custom or tendency to help oneself rather than to help others. A significant number of participants deemed it important to persuade or motivate people into changing their private, selfish

5 Denis Waitley, Seeds of Greatness – audiotape, Arizona: The Waitley Institute1995. 6 Robert Theobald, The Challenge of Abundance, Gabriola Island, B. C.: New Society Publishers, 1997; Michael Fox, The Reinvention of Work- A New Vision of Livelihood for Our Time, San Francisco: Harper Collins, 1995. 7 Dalai Lama, Ancient Wisdom, Modern World - Ethics for a New Millennium, London, UK: Little, Brown and Company, 1999; Theobald, 1997; Fox, 1995

4 behaviours for the greater good. The literature suggests a number of factors requisite to inspire stewardship and leadership. These include giving attention to many component parts including: announcing opportunities to serve; illuminating ways to recognise and utilise individual gifts; extending personal invitations to serve; leading by example; publicising positive results and recognising individual and joint efforts.

Human obligations transcend and are not limited to what people concentrate on or are conscious of. Parents are obliged to do good for their children that the children cannot know about at the time, and may never know about or care about. To sustain Earth and the balance of life, humanity must accept its obligation to generations, born and unborn, and recognize that it would be wicked, irresponsible and self-defeating to destroy what generations would otherwise inherit.8 Consequently, the coming age is the age of stewardship: we are here not to govern and exploit, but to maintain and creatively transform and carry on the torch of evolution.9 Thus education for sustainable development must incorporate avenues for the development of conscience in responsible ways and ensure conscience is not desensitized.

Interactive EfSD² increases peoples‘ awareness of and sensitivity to the total environment and its allied problems. To save succeeding generations from the scourge of environmental or moral degradation, educating on stewardship is the minimum requirement to promote civic, moral and global citizenship; as such it forms part of the obligations of educators and leaders, to teach about how humans can harmoniously inhabit the Earth today.

Unsustainable practices contribute to these being tumultuous times. The impediments to education for sustainable development will be discussed in the following section on gaps.

8 John Casey, Pagan Virtues, an Essay in Ethics, Oxford University Press, Inc., New York, 1999; Kathleen D. Kevany, ―The Age and Art of Stewardship‖, Paper presented at seminar, United Nations University, Institute of Advanced Studies, 2003. 9 H. Skolimowski, Living philosophy: Eco-philosophy as a tree of life, London: Arkana, 1992

5 Growing awareness is helping to frame this as the age of sustainability and stewardship.

Remedies that are tenable, verifiable, and affordable are proposed. Strategic interventions that generate lasting, multiplier effects, with needed depth and breadth become imperative. The

Decade of Education for Sustainable Development will be discussed as a timely catalyst to accelerate progress towards sustainability. The role of leadership, particularly EfSD² and factors that mediate sustainability will be reviewed. I will close with conclusions and recommendations.

2. Gaps in Sustainability

Schools and colleges, courts of law and hospitals, art museums and research institutes, manufacturing corporations and labour unions, churches and legislatures - all have distinctive roles. The fulfilment of these functions must be done, with excellence and clarity of purpose, or these bodies are subject to either critique or transformation or destruction. Through the intricacies of systems within systems, if all forms of education neglect the precise roles they exist to fulfil the detriment would be felt by all. The following analysis of the ―sustainability gaps‖ reveals factors that mediate the neglect of stewardship and sustainability. The gaps are identified under: societal, organizational and individual. Table 2 provides a summary of the gaps identified and remedies that will quicken the pace towards destruction or sustainability contingent upon the choices made by humanity.

6 Table 2: Societal, Organizational and Individual Gaps and Remedies to Sustainability

GAPS REMEDIES Commitment gap Honour international agreements Lack of social consensus UN bodies and international community provide Lack of political will needed ‗pressure‘ and ‗support‘ for countries to Breeding disharmony & conflict meet international obligations or declarations Orchestrate worldwide campaign – UN-DESD Governments to guide change to sustainable values Policy gaps Vibrant democracies Sustainable development is not integrated Foster open discourse and debate in all ministries; education also is not Increase access to officials sufficiently reoriented to SD; political Publicize critiques of powerful interests priorities are disparate from community Increase social trust, civility, & respect for rule needs of law Nature gap Mobilize for Decade of Ed. for S.D. (DESD) Since the advent of humans, dramatic Implement proactive policies and programs to reductions in forest cover increase forest cover In last century fewer learn about or have Facilitate links between rural/urban, as well as access to nature – only about 25% know international exchanges about and live with nature Promote understanding of interconnectedness of humanity and of nature – familiarity breeds respect Integrity & equity gaps Raise consciousness Privileged fortifying their way of life Enlighten people to interconnectedness Medias fees misinformation Emphasize the value added of cooperative efforts Unsustainable production and versus the counter productivity of consumption competitiveness Pockets of privilege breed contempt Knowledge gaps Reorient all education to SD Unconscious civilizations Innovate with new approaches of eco-pedagogy Misinformed leaders; misguided people that engage and transform learners into stewards Insufficient search for facts; not wanting Help people to appreciate the interconnectedness to know about social imbalances of life Sentimentality & spirituality gaps Practice Stewardship Disconnect from nature, from others and Wisely steward time, treasure, talent and ‗trees‘ from core self; emphasis misplaced on Learn from the Earth Charter the application of gathering goods than doing good such values as compassion, responsibility, peace, and sustainability

2.1 Societal Gaps

Many gaps undermine sustainability. Three gaps of primary importance are the commitment gap, policy gaps, and the gap of accessing and appreciating nature.

7 2.1.1 Commitment Gap

The role of the state in sustainable development is paramount. Yet the state contributes to and drives many unsustainable practices. Where leadership on sustainability is lacking, social consensus and equitable practices cannot be found. The demonstration of leadership for sustainability demands more than most conventional leaders are prepared to deliver. It involves challenging the status quo and verifying impediments to, along with paths towards, sustainable development. Attempts to rule in unsustainable processes face enormous dissent by powerful groups whose activities contribute to unsustainable living. While these voices dominant, contributing contrary and confusing messages, efforts to achieve sustainability are thwarted. The social dialogue or debate then focuses not on remedies but on the extent of the environmental crisis. Disparate and competing interests dilute energy and focus. Some sceptical of the data suggest the claims of degradation are exaggerated. If a lack of social consensus has contributed to generating unsustainability how will sufficient consensus be generated to frame solutions? It is a formidable task to orchestrate the formation of consensus.

Within the field of sustainable human development the distinct roles of indigenous and traditional knowledge, private and health sectors, civil society and individual have been inadequately defined, thus impeding sufficient action.

Clearly societies must operate on the notion of serving self interests. Yet some who operate with the notion, ‗to one‘s own country be true‘, do not heed lessons learned from other areas like peace and stability that clearly illustrate that achieving security internally would be elusive if a sense of security does not exist externally. To their detriment countries place an inordinate amount of resources on their separate, internal issues. An insular stance enables states to divorce themselves from the concerns of others, contributing to various forms of inequity and disparity.

8 Gaps remain between commitments articulated in policies, conventions and declarations and how individual leaders or countries choose to act. Agenda 21 and the Millennium

Development Goals (MDG) are agreements to which most countries have committed but to which few have provided the necessary resources. While the financial resources exist, the prioritization of these concerns is low by countries contending with their own stage of development. At the Earth Summit organised by the United Nations at Rio de Janeiro in 1992,

110 heads of state agreed to make sustainable development a global priority, and signed on to

Agenda 21 – the international plan of action to make education happen. Civility, however does not remove the critical role of elected officials representing the diverse interests in their constituents or the honouring of established agreements. Historically, even with the power of sanctions, signatories to major conventions have been insufficiently driven to prove their trustworthiness through action. A decade later, while significant progress has been made in that direction, the effort falls far short of the level of action that is needed to guarantee success.

The commitment gap, arising out of a lack of social consensus, is not restricted to national settings; lack of cohesion between international governments is evident and presents vast impediments to arriving at agreement on many goals. This was evident at the 1997 UN Earth

Summit + 5 Conference where the world's governments found so little to agree on that the meeting could be declared a failure.10 ―Despite the efforts of many individuals and groups within the formal education system, education for a just and sustainable world is not a high priority‖.11 Various practices in developing and developed countries manifest as problems that impede sustainable development. Some consequences in developing countries are: food

10 Martin Holdgate, From Care to Action – Making a Sustainable World, London: Earthscan Publications Ltd., 1996. 11 McIntosh et al. 2001- cited in Anthony Cortese, ―The Critical Role of Higher Education in Creating a Sustainable Future‖, in Planning for Higher Education, March-May, 2003, 15-22, 16.

9 insecurity; habitat loss; unsustainable sources of energy; depletion of water reserves; and poverty. In developed countries some problems are: obesity and other health problems; wastefulness; air, land and water pollution. Insufficient has the international community shown its commitment to formulate sustainable ways of working and living.

2.1.2 Policy Gaps

Gaps in policy are evident in the lack of progress made on sustainable development.

Additionally, ministries of education and other responsible ministries are not undergoing the rapid reorientation to sustainable development. Further there exists many gaps between academic theory and societal practice; between what science emphasizes and where the greatest needs exist; between stated institutional polices and the frequent practices. While governments may recognize theses gaps, they assign them a lower priority when contending with other political matters.

2.1.3 Nature Gap

Perhaps seventy to eighty per cent of people growing up today in developed countries have lived their lives in urban and perhaps densely populated cities. Many in developing countries are migrating to larger centres as well. Mega cities are growing in size and number; resulting in more and more people having less and less access to and appreciation of nature. With over eighty per cent of the developed world's people living in cities, the shared memory, collective knowledge along with first hand experience of human communities living with nature is fiercely declining. Concern for the well-being of the environment is widely becoming a distant image or relic. The decreasing forest cover reveals that wilderness is less and less available. Food and Agricultural Organization of the United Nations (2003) indicate, ―In coming years, enormous population increases, combined with growing per capita

10 consumption, will continue to result in agricultural expansion on new lands, mostly through deforestation, albeit at lower rates than previous decades‖.12 Figures from FAO indicate that in approximately forty five per cent of countries forest area is decreasing yet in other areas forest cover is expanding. If more ‗civilized communities‘ become more and more detached, more distant from nature, nature will become (as has been witnessed in many urban areas) something to which less attachment is formed. Fabricating a detachment from nature enables individuals to develop indifference that numbs them to their rights and responsibilities related to nature, to distant countries and to the ‗strangers‘ within. "Where nature is concerned, familiarity breeds love and knowledge, not contempt".13 Where access to nature is lacking, the opposite is proving true. ―The extent to which sanctions against environmental degradation are observed depends greatly on the extent to which members of a community rely on their natural surroundings for their long-term livelihood and thus have a direct interest in protecting it. Once that direct interest is removed--once members of the community look outside the commons for their sustenance and social standing--the cultural checks and balances that limit potential abuses of the environment are rendered increasingly ineffective‖.14

2.2 Organizational – Institutional Gaps

Many gaps have been identified between stated values and the way those values are put into practice (or not put into practice) in daily affairs. These gaps are evident at universities, in governments, religious institutions, businesses, in homes, and in organizations of civil society.

In short, value-action gaps are found wherever there are people. The sustainability gaps evident at the organizational or institutional level are: a) pockets that exert tremendous

12 H. E. Dregne, and Nan-Ting Chou, Global desertification dimensions and costs. In Degradation and restoration of arid lands. Lubbock: Texas Tech. University. 1992. http://www.ciesin.org/docs/002-186/002- 186.html, 28 May 2003 13 Stewart Udall, U.S. lawyer, congressman, and Interior secretary, Congress, 2002. 14 The Ecologist Magazine, Whose Common Future. Boston: New Society Publisher, 1993.

11 influence to maintain their privileges: media, wealthy individuals and groups, and other powerbrokers and b) economic and social mechanisms that feed unsustainable production and peer pressure that breeds unsustainable consumption; all lead to significant gaps in capacity for stewardship and sustainability.

2.2.1 Sustainability Gaps

Privilege lives. And the privileged too live well. Retaining privilege status requires fortification. One fortifying factor includes the means to orchestrate campaigns of misinformation and minimization. Media serves primarily to entertain rather than to enlighten.

The selective positioning of issues and ‗news‘ by media and other interests, the impact of the privileged peoples of the world can be effectively distorted. 15 As a component of the misinformation campaign, media dissuades people from exercising deep, conscious thought.

Thus few are spurred to reflect on their impact or footprint and thereby do nothing to adjust their habits. 16 Many business enterprises contribute to unsustainable production and inequitable social practices. Institutions can help or hamper progress towards sustainability.

Clugston and Calder warn that institutes of higher learning are deeply involved in providing expertise for an ‗unsustainable‘ world economy.17 David Orr sums up the sentiment by saying,

"schools in America turn out the best kind of planetary vandals".18

In Table 1 the atrophy of sharing skills is summarized. People are pressured to measure up to external standards for success. This imposes upon people tremendous pressure to consume.

15 Naomi Klein, No Logo: No Space, No Choice, No Jobs. Picador: Syndey, Australia, 2002; Jim Wallis, The Soul of Politics. Maryknoll, New York: The New Press & Orbis Books (joint publishers), 1994. 16 Anja Kollmuss, Julian Agyeman, ―mind the Gap: why do people act environmentally and what are the barriers to pro-environmental behaviour?‖ Environmental Education Research, Carfax Pub. Company, Aug. 01, 2002, 239-260 17 Richard Clugston, Wynn Calder; ―Sustainability and University Life‖, in W.L. Fihlo (ed.), Critical Dimensions of Sustainability in Higher Education, 1999, 3 18 David Orr cited in Martin Holdgate, From Care to Action – Making a Sustainable World. London: Earthscan Publications Ltd., 1996, 34

12 As mentioned, those with influence have successfully contrived a correlation between the amount of goods possessed and the degrees of one‘s success and happiness. Persons unable to or choosing not to ‗buy into‘ the buying culture do not exemplify success. The ethics and integrity of many individuals are challenged. Some recognize that the worth of individuals is not attached to ‗things‘ but they cannot extract themselves from the dominating social influences. Out of fear some do not express their distaste of consumptive patterns. Some social situations necessarily call for conformity or cooperation. Yet democratic societies subject people to the mechanisms of social control that sanction agreement over disagreement or conformity over innovation. Tradition and the status quo are venerated, continuity revered, change feared and difference shunned.19 Consequently, moves towards sustainability are seen to generate conflict with local practices. Individuals and groups are forced to struggle between the pressure to conform and the desire to live with integrity.

2.3 Individual Gaps

While various gaps could be noted, the two of concern in this paper are the gaps in knowledge and the gaps in spirituality or sentimentality to the interconnectedness of humans to one another and to Earth.

2.3.1 Knowledge Gaps

Largely people are ignorant of the extent of their ignorance. Humans have the extraordinary ability to rationalize beliefs and actions that contribute to sustaining a life of comfort and convenience. No simple panacea exists for complex issues. People learn to form their beliefs of reality from what and who are around them. It needs to be seen to be believed.

Consequently, humans develop extremely narrow, incomplete beliefs and inaccurate views of

19 Dirk J. Louw, Decolonization as postmodernization, in J.G. Malherbe (ed.), Decolonizing the mind. Pretoria: Research Unit for African Philosophy, UNISA, 1995, 67-73.

13 reality. And in most industrial nations cities are strewn with every form of mass advertising that inform and direct the habits of the residents. When people become less able to resist alluring advertisements skill atrophy sets in. Advertisements use highly creative means to create greed in persons and in society. The engines of media effectively convince people

―that we are not yet what we should be because we do not yet have what we ought to have‖.20

Consequently, humans contrive some highly convoluted distortions and rationalizations about their ‗earned‘ privilege that helps to entrench the economic and social imbalances. The widely held beliefs that ‗consuming offers deep satisfaction‘ and ‗competition is good and necessary‘ help to substantiate exaggerated self indulgences. Such insidious philosophies support people in pursuit of self-interests over addressing the needs of others.

―…[S]ustainability talk can lead us in the direction of Orwell‘s (1989) famously satirical notion of ‗doublethink‘ whereby ordinary citizens can increasingly hold in their minds contradictory meanings for the same term and accept them both‖.21 For example, individuals deceive themselves by saying, ―I am contributing to the world economy; I am doing my part by engaging in the economy by buying and consuming. I am helping to sustain the needed systems.‖ These sophisticated and often unconscious tendencies of human rationalization have been noted in the application of the ecological footprint. It appears that some think it is like a shoe size, not something one needs to bother to attempt to change. ‗Most of us do not know, and perhaps do not want to know, about the environmental consequences of our everyday actions. AtKisson suggests this is ―because it seems ‗rational‘ to ignore unpleasant or inconvenient information‖.22

20 Michael Fox, A Spirituality Named Compassion, New York: Harper & Row Publishers, 1990, 208 21 Orwell, cited in Arjen Wals & Bob Jickling, ‗―Sustainability‖ in higher education – From doublethink and newspeak to critical thinking and meaningful learning‘, in International Journal of Sustainability in Higher Education, 3. No. 3, 2002, 221-232, 222. 22 AtKisson cited in Tom Wojciechowski, ‗The Role of Leadership in Fostering and Maintaining Sustainability Initiatives‘, in Planning for Higher Education, 31, No. 3, March-May 2003, 70-76, 70.

14 While the majority of individuals appear to host knowledge that fosters unsustainable living, their knowledge essential for sustainability is conspicuously absent. Many have not become cognizant of a better way. Knowledge emerging from S&T is generally acknowledged as most relevant to sustainable development. Yet a large knowledge gap is evident in science and technology (S&T). The gap persists when what the S&T community thinks it has to offer is not what society has demanded or supported.23 Scientific knowledge and know–how are lacking at the community and individual levels.

2.3.2 Sentimentality and Spirituality Gaps

New sentiments permeate the collective mindset. ‗Soil‘ has become ‗dirt‘ which is closely aligned with dirty. Dirty is something messy and uncivilized. Thus a ominous sign of civilization are large supermarkets, full of foods from around the world, that free people from getting dirty or from labour of the most rudimentary kind. Money is not the issue for many, as people are willing to pay to keep themselves removed from labour of the land. ―Were it only a problem of budgets careful management would be enough. But the current crisis is much deeper. Funds cannot fix it. The present crisis is more serious; it is a spiritual crisis‖.24

The growing disconnection from nature as explained above contributes to a prevailing indifference to and disdain of nature. For many engaging in direct relation with Earth is viewed as a burden rather than a benefit. For example, while some enjoy flower gardens, fewer participate in what is considered to be onerous work of cultivating herb or vegetable gardens. When shops sell convenient packages of garden produce reasons to endure the labour diminish. In fact some consider it foolish to waste energy thusly. The sentimental and spiritual benefits of being aware of and intimately connected with the cycles of Earth are largely nullified.

23 ICSU, Science, Technology for Sustainable Development, Consensus Building Report, 2002 24 The Observer, Toronto: The United Church of Canada, 1999, 24-27, 25

15 3. Obligation to Address Gaps

All segments of society contribute, for good or ill, to forming society. To varying degrees all sectors impress upon others their values and agenda. Invariably influences come from many different directions: neighbourhood; business associates and corporate practices; governments, customs and laws; religious institutions and values educators; cultural leaders and media stars.

All levels of society play a role in fostering communities that are harmonious or cantankerous or dangerous. Table 3 outlines stewardship obligations.

Table 3: Stewardship Obligations Agent of Societal Organizational Individual Society/ Elements of Stewardship Way of Life Ensure public efforts Model ethical behaviour, Effectively integrate the real directed towards helping teach ethics & with the projected self, act with not hindering economy, corresponding actions integrity society, environment Treasure Instil a caring culture that Use treasure to achieve Use and share treasure provides supports, worthy goals prudently, become cognizant of stimulates a spirit of privileges & obligations of sharing and caring and treasure reward mechanisms Time Annunciate caring and Enable caring to be part While living a busy life take sharing as respected of a busy work life or time to serve social values and home life. practices Talent Celebrate & encourage Harness individual gifts Receive gifts graciously & more servant leadership apply generously and stewardship ‗Trees‘ Discourage any harm Establish organizations Use resources prudently, being done to Earth while that are symbiotic with respect interdependence of life supporting its protection nature on Earth

As earlier discussed, the values currently operating are not the ones on which to build a sustainable future. To make sustainability manageable people need to be provided opportunities to co-create solutions. People can be encouraged to provide indicators of unsustainable versus sustainable, violence versus compassion, reactive versus proactive, unconscious versus enlightened. Peter Ellyard in Ideas for a New Millennium suggests

16 significant transitions are essential in this time. Education, governments along with other agents of socialization might help move societal emphasis from individualism to communitarianism; from an emphasis on independence to one of interdependence; from a position of command and control to one that truly incorporates democratic practices; from production and consumption practices that are unsustainable to sustainable ones; from low cultural/religious tolerance to higher tolerance and understanding; from low emotional maturity to higher emotional intelligence and maturity and from conflicts resolved through aggression to conflicts resolved through discussion and negotiation. 25 These transitions require increased knowledge, understanding, skills and committed effort.

The maximization of abilities and resources of society to address issues of sustainability would best occur through the innovative collaboration of civil society, governments, corporate sector, and formal, non-formal and informal education. Indeed it is only through creative interlinkages that pressing global problems can be solved. Purposeful teaching and learning can serve to illuminate the intricate system of relations between and among all life on Earth. In fact, if communities want to live in greater harmony then practicing the art of sustainability and stewardship cannot be left to chance. Public leadership is required in building stewardship capacity. Teaching by example and providing learners with opportunities to apply their knowledge are methods that generate rippling benefits. Stewards are people who, by example, and lead other people to form healthy relationships with others and with Earth.

Achieving sustainable development, like world peace, is a colossal undertaking. It is a monumental task beyond one‘s lifetime. It can appear overwhelming but with concerted

25 Peter Ellyard, Ideas for a New Millenniun, Melbourne: Melbourne University Press, 2001

17 effort, it is worth striving for. Sustainable development refers to the type of development that seeks to meet the needs of the present generation without compromising the ability of future generations to meet their own needs. It is the combination of ideas, plans, actions and results that resolve tensions between growth and development, on the one hand, and conservation and environmental protection on the other. 26 Precise, proactive, and integrated remedies require the best from all sectors of society who play a role in halting environmental degradation. More innovations at the local and regional levels can formulate ways to achieve social equity, economic prosperity and environmental protection.

Central to my thesis is the premise that the quality of the development sustained is largely contingent upon the scope of education imagined and the quality of education provided.

Education serves to shape society through the pronouncement and transmission of shared values and goals. Increasing calls for action, propelled by a sense of urgency arising from dehumanizing poverty and devaluing of Earth, make this the era of EfSD². Without the ardent efforts of governments, scientists, educators, and other leaders, the next decade will see more rather than less degradation. More successes through focused collaboration need to be planned for sustainability efforts to match, and indeed exceed, the pace degradation.

This section illuminates education remedies. It is intended not as a prescription rather as a guide to approaches proven to increase sustainable practices. The remedies to societal, organizational, and individual gaps are interconnected. Describing roles in separate categories may prove redundant but may concretize some of the tasks needing to be undertaken.

26 Izabelle Koziell, Charles I. McNeil, Building on Hidden Opportunities to Achieve the Millennium Development Goals: Poverty Reduction through Conservation and Sustainable Use of Biodiversity, http://www.iied.org/pdf/wssd_29_EQUATORINITIATIVE_biodiversity_livelihoods.pdf, 14 February, 2003

18 3.1. Tasks for Leaders and the World Community

Through proactive government campaigns, people can benefit from programs for sustainability. People can be encouraged to think deeply, become more aware of their abilities, and summon the courage to counter unsustainable ways of being. Inspiring leaders help to initiate more servants and stewards when they show consideration for those marginalized. As Robert Greenleaf suggests servant leaders consider whether the least privileged in society will benefit, or at least, not be further deprived. He further adds that ―no one will knowingly be hurt by the action, directly or indirectly” (italic in original).27 Society, as a whole, can only benefit when all benefit.

Policies formed with genuine political intent to serve the people are part of the solution. But policies are insufficient in themselves. Policies must be linked to needs and priorities of constituents in order for sustainability to be actualized. Remedies personify a democracy when they mobilize local resources, dedicate the needed expertise to work through the complexity to generate solutions that benefit not only present but generations to come.

Consistent iterations of the need for a global effort for sustainability by ardent leaders, like the Government of Japan, prompted the United Nations General Assembly to adopt the

Decade of Education for Sustainable Development for 2005-2015. The Decade of Education for Sustainable Development could be a springboard for actualizing democratic principles of the highest calibre. Success is said to come about when opportunity meets preparation.

Opportunities to advance sustainable development now await those well prepared.

27 Robert Greenleaf, The Power of Servant Leadership, San Francisco: Berrett-Koehler Publishers Ltd., 1998, 43

19 3.1.1 Timeliness of a Decade of Education for Sustainable Development

Many events have contributed to the evolution of DESD. The summits of world leaders for sustainability issues began in 1972 at Stockholm. In 1992 more than one hundred heads of state met in Rio de Janeiro, Brazil for the United Nations Conference on Environment and

Development (UNCED). The Earth Summit, as it came to be known, attempted to address urgent needs of socio-economic development and environmental protection. At the Earth

Summit, Agenda 21 was adopted. It includes strategies, policies and plans on sustainable development at the national level to be supported by international, regional, sub-regional and non-governmental organizations and also for mobilization of the public at large.

Many chapters within Agenda 21 offer guidance for education for sustainable development.

Chapters 2-8 consider the social and economic dimensions of development. Chapters 9-22 incorporate ideas for the conservation and management of resources for development. The strengthening of the role of the major groups is discussed in chapters 23-32. And the means of implementation are covered in the remaining chapters 33-40. Of particular note is Chapter

36 of Agenda 21 entitled, "Promoting Education, Public Awareness and Training" encourages education on key issues for sustainable human development at formal, informal, non-formal, and basic education levels. Three themes are: Reorienting education towards sustainable development; increasing public awareness towards sustainable development; promoting training towards sustainable development. At this juncture the Commission for

Sustainable Development was established and charged with the responsibilities to monitor agreements and act as a forum for the ongoing negotiation of international policies on the environment and development and to advance the implementation of 1992 Rio Declaration.

20 In 2002, again world leaders met to discuss issues of development at the World Summit on

Sustainable Development – WSSD. "In order to protect the environment, the precautionary approach shall be widely applied by States according to their capabilities. Where there are threats of serious or irreversible damage, lack of full scientific certainty shall not be used as a reason for postponing cost-effective measures to prevent environmental degradation."

Consequently, educators, leaders, decisions makers are propelled to make greater use of integrated scientific assessments, risk assessments and interdisciplinary and intersectoral approaches. As education is critical for promoting sustainable development, it is imperative to integrate sustainable development into education systems at all levels of education in order to promote education as a key agent for change. Further, the Johannesburg Plan of

Implementation- JPoI instructs educators to develop, implement, monitor and review relevant and sustainable education program plans at the national, subnational and local levels, to ensure they move rapidly towards the goals of Education for All – education that promotes sustainable living.

At UNESCO, the transdisciplinary project "Educating for a Sustainable Future" was launched in 1994 as the principal mechanism within UNESCO to follow-up the recommendations concerning education made by the major UN conferences of the 1990s and the conventions on biological diversity, climate change and desertification. This also was an opportunity for

UNESCO to integrate, mobilize, and innovate within the Organization across sectoral lines.

One of many important initiatives of UNESCO is the multimedia professional development programme entitled, ‗Teaching and Learning for a Sustainable Future‘. It is a highly interactive and engaging tool for learning and expanding practices in sustainable development. In 1998, UNESCO orchestrated the first World Declaration on Higher

Education (WCHE) where the more than 160 State leaders reiterated the need to maintain,

21 reinforce, and strengthen the values and mission of higher education to contribute to sustainable development and the improvement of society. The WCHE+5 convened in 2003 in

Paris, was an opportunity to take stock of progress and areas needing continued dedication.

Sustainability was one of four major themes, along with internalization, new developments in higher education, and evolution of higher education structures and systems. Clearly the role of higher education is central to disseminating lessons on and actualizing practices of sustainable development. Insufficiently was this pronounced at plenary events at WCHE+5 but it was articulated strongly at the committee level. The integration of this key topic needs to be evident at all levels.

The Environmental Programme area of the United Nations (UNEP) serves to link the environment to such areas as environmental health, refugees, human rights, labour rights and working conditions, energy, and economics and trade. Through coordination with other sister

UN programmes substantial focal points of education for sustainable development, including relevant scientific, community, regional, intergovernmental activities can be aligned for sustainable development. Additionally, the United Nations Development Programme, UNDP is the UN's global development network, advocating for change and connecting countries to knowledge, experience and resources to help people build a better life.

United Nations Development Program (UND) works in 166 countries with local communities by developing local capacity, drawing on local talents and a wide range of partners to generate locally relevant solutions to global and national development challenges. UNDP also operates a Sustainable Development Networking Programme (SDNP). They state that the process of "globalization" has been fostered and accelerated by the rapid expansion of the

Internet and the extensive use of Information Technologies (IT) in the production,

22 distribution and consumption of goods and services. Thus harnessing and directing these capacities towards sustainability would be imperative. UNDP manages the reporting on and the advancing of the agenda towards the millennium development goals. One of the goals, universal primary education evolved into the international campaign ‗Education for All‘ in

2002. Ideally such efforts offer appropriate channels for the global quest of universalising basic education and eradicating illiteracy. Despite the significant progress in basic education, especially the increase in primary school enrolment coupled with a growing emphasis on the quality of education, major problems, both emerging and continuing, still persist which require even more forceful and concerted action at national and international levels to achieve the goal of Education for All. UN bodies, empowered by the international community ought to apply the pressure and support to urge governments to fulfil their obligations articulated in international declarations. The desired result will be hastened through a well orchestrated global campaign that nurtures the shifts in values needed in this age of stewardship.

3.1.2 Vibrant Democracies

To ensure a vibrant democracy entails seven essential elements. One includes having access to elected officials who incorporate the diverse views of constituents in social/political discourse. Another factor involves developing a political culture in which politicians are willing to be educated and to comprehend the political, commercial, scientific and ethical issues arising from all decisions. A democracy also must provide public education that includes social discourse about pivotal issues like sustainable development. A true democracy must include critiques by the media of what powerful interests are engaged.28 Of course this would necessitate critiques of the media itself. Three additional components are: social trust,

28 Donald Bruce, Engineering genesis : the ethics of genetic engineering in non-human species : working group of the Society, Religion and Technology Project, Church of Scotland / edited by Donald and Ann Bruce. London: Earthscan Publications, 1998, 231 as cited in Tansey, Geoff, 2001, ―Trade, Intellectual Property, Food and Biodiversity.‖ A discussion paper on the TRIPS Agreement. Geneva: Quaker United Nations Office.

23 civility and a highly respected rule of law.29 Democratic societies need to be constituted by at least some democratic organizations. A significant portion of the people must be made aware of, have opportunity to contribute to, and have confidence in its institutions, in order for a society to be seen as democratic. Accessible and inclusive avenues need to be afforded that welcome public opinion, and generate open debate.

Input to policy and programs must be encouraged as a component part of vibrant democracies.

All ministries ought to be targeted in the reorienting of government business towards sustainability. One manifestation of this commitment would be to ensure education ministries integrate sustainability throughout all aspects of its institutions. Ministries linked to environmental management also must be challenged to increase forest coverage through campaigns. Broader involvement in and support for new initiatives increases when people observe or can anticipate or enjoy the benefits gained from active involvement. Increasing forest cover, for example, promises direct benefits to the community. Overtime, leaves of the trees filter the air of pollutants, the roots of trees contribute to the purifying of water; branches and leaves provide shade for humans, birds, and protection for small animals; the habitat for wildlife increases with the proportion of trees; and the accompanying sights and sounds of revitalized forests offer more attraction to those wishing to make a country or nature expedition.

Also the frequency and sincerity of engagement with Indigenous Peoples, farmers groups, and women‘s groups needs to increase. In varying degrees countries and communities have implemented the conventions on sustainability. Elected representatives and their agents must be accessible to citizens of a democracy; citizens must have the opportunity to influence

29 Maria Renata Markus, ―Decent Society and or Civil Society‖ Social Research, Vol 68 No. 4 Win 2001, 1011- 43, 1013

24 policies and practices. People want to be engaged in the democratic process of thinking, planning, deciding and playing an active part in the development and operation of services and activities that affect their daily lives. Democratic societies and institutions have the mandate to bring people together, to note progress, and to plan improvements. Democratic leaders ensure people are given opportunities to relate to one another and all life forms. By establishing this openness a greater sense of belonging and connectedness in the community is created.30 Offering many and diverse avenues for contributing to discussions and debates, and obtaining data and details will increase the likelihood of participation. Discourse, that includes disparate opinions, many competing for prominence, may eventually lead to consensus but not quickly or directly. Such undertakings need to be well planned and sensitively orchestrated. The process undertaken to co-create the Earth Charter can be looked to as a successful example: it was thoughtfully planned, with leadership from communities, and allocated adequate time.

3.1.3 Mobilizing for Sustainable Development

The natural world including the human impact on the spectrum of life is intricately interwoven. The task of inspiring responsible action or ‗tidying up‘ society or replenishing biodiversity cannot be left to one sector, alone. If the obligation to ‗fix society‘ were placed solely on Indigenous communities, spiritual leaders, or business management, or labour unions, or governments, or social justice advocates, or the artistic community, or the women‘s movement, or ecologists or technologists, not one of these groups, by itself, would have the knowledge or the wisdom to resolve the crises that societies have created.31

30 Theobald, 1997; R. Miller, Holism and meaning, Holistic Education Review. Fall 1991, 23-32; Ferdinand Tönnies, Community and Society, New Brunswick, USA: Transaction Books, 1957; B.S. Turner, (ed.), ‗Contemporary problems in the theory of citizenship‘, in Citizenship and Social Theory. London: Sage, 1993. 31 C. Justin Clements, The Steward's Way, a Spirituality of Stewardship. Kansas City: Sheed & Ward, 1997.

25 The time has come to catalyze a major effort. The Decade of Education for Sustainable

Development is a focused avenue through which to channel growing interest. With a greater number of countries actively involved this will accelerate progress towards SD. In strategic terms, the most effective way to mobilize for action is to position sustainability as a global goal. For when people share a common goal, their natural tendency is to co-operate in realizing it. As Nobel Peace Laureate Rigoberta Menchú Tum said in a Global Vision interview, "Humankind will not recover from its mistakes without global education."32 For humans to co-exist on and with Earth requires facilitating a transition in identity to a new collective identity around sustainability. This new identity for sustainability will emerge as more are engaged through interactive processes and together the communities form and adopt sustainability concepts and beliefs. Many factors will contribute to the pace of progress:

1. The proportion of the population engaged.

2. The power possessed by the groups involved.

3. Their influence on the larger population.

As described in the literature on social change33 leadership must be sufficiently compelling to incite enough people to embrace the idea. At this initial stage, a core group of like minded individuals who support the endeavour must be identified. This strong pool of qualified persons is a prerequisite to enlist greater numbers of people. Those poised to lead the ‗cause‘ would be wise to enlist broad participation from key groups like: media, women, individuals with resources- particularly those with disposable wealth, powerbrokers, and others. Social change also needs well developed organizational capacity including precise and practical

32 http://www.global-vision.org/interview/menchu.html 33 Zoltan Barany, ―Comparing Ethnic Mobilization: Albanians and Roma in Macedonia‖, UNU/IAS, Tokyo: presentation notes, March 20, 2003; R. Gottschalk, ―Origins & evolution of narcissism through the life cycle‖. In New dimensions in adult development, R. A. Nemiroff and C.A. Colarusso (eds.), New York: Basic Books, 1990; R. Batten, The Non-Directive Approach in Group and Community Work, London: Oxford University Press, 1967.

26 institutional structures, without which little success is likely. For example partnering with business would supply expertise in management and financial resources may also be secured.

Collaborating also with civil society organizations would allow their mobilizing experience to be harnessed and their extensive community networks well utilized. Through partnerships with organizations, like institutes of higher learning, NGOs, business associations, and service clubs, the group is more likely to accomplish specific tasks.

With the intention to be inclusive, facilitators of social change must be alert to any barriers to participation that groups may encounter. When multiple barriers are faced by some groups, where they experience economic, age, gender, or political cleavages, they may require aid and leadership from numerous organizations. While helping marginalized groups profit from the help is imperative for progress, it is not without its challenges. Independent groups may recognize that an increase of involvement by external organizations is correlated with a corresponding decrease in direct community control. The more players involved the greater the negotiation skills required. When groups or communities possess greater accumulative and collective mobilization experience, this increases the likelihood of success. Communities or groups experienced in mobilizing could become examples to and leaders for others. The credibility and strength built by coalitions can be harnessed to pressure governments of the world to honour declarations like the MDG. All reasonably minded individuals would anticipate that signatories to conventions have committed themselves to prompt and appropriate actions. Yet as earlier described, the requisite actions are absent. Local, regional and international cooperation is essential to the successful development and implementation of shared visions and goals. Cooperation and collaboration are central to ensuring the success of a decade devoted to education for sustainable development.

27 Through the social movement for sustainability – a coherent set of beliefs and ideology would need to be formulated and adopted by the participants. Greater social cohesion would need to be framed around what sustainable development would look like to the participants.

With sufficient discussion and shared understanding nebulous concepts can be formed into concrete programs and practices. Together good minds orchestrate objectives, goals and methods as appropriate. The more the goals are defined, reasonable, and achievable, the more likely the momentum behind the change will be maintained. When individuals are invited to engage intellectually, emotionally, spiritually, and practically more commitment is created.

Facilitators who establish conditions that are respectful and consider diverse experience may have more success in inspiring greater numbers rally around the goal. Through engaging higher education literacy in sustainability would be enhanced at all levels of education. If representatives of higher education become champions of the Decade of Education for

Sustainable Development, their efforts would ripple through all levels of the education system. Through teaching teachers and students teaching one another, more come to be informed and involved. Movements become more widespread when greater numbers of people have access to books and materials that support the cause. Innovative incorporation of non formal education needs to be planned.

Securing the support of sympathetic media would be ideal. It would be a tremendous disadvantage not to have mainstream media engaged. But alternative media outlet could also be instrumental. Further, the promotion of recognizable symbols that emerge from the movement may help to entice more support and rejuvenate those involved. Songs, sings, gestures, traditions, and institutions have all contributed in varying degrees to past social movements. Additional tools that help awareness raising campaigns are: video; film; documentaries; radio programs; PSA; internet radio; electronic coalitions; listserves; virtual

28 communities; electronic and in-person discussion groups; theatre; popular theatre; demonstrations; activism; live-in exchanges; posters; flyers; pamphlets; post cards; music; artwork; articles; cartoons; magazines; books; programs; and many other creative means of inspiring people to become involved in the life of their local and global community.

3.2 Tasks for Organizations and Institutions

During these turbulent times the work of elevating peoples‘ awareness of the interdependence and value of all life, building stewardship and sustainability capacities, and activating a pronounced sense of global citizenship are imperative to address the destruction that arises from gaps in policies and practices; knowledge and understanding; and capacity and commitment.

Table 4: Diverse Approaches to the Decade of Education for Sustainable Development

Approaches to Increasing Sustainable Characteristics – Arising Qualities Development EFSD Multiplier effect Education for Action Exchange programs Learning what life is like for others Direct participation in other ways of living An evolving eco-pedagogy Interconnectedness Relevant, timely and applicable Transformative learning and the Earth Values driven- Living with integrity Charter Applied learning Learning and living stewardship Raising consciousness, Capacity building Consciously and prudently using time, treasure, talent and ‗trees‘ Indigenous steward leadership Multigenerational Shared responsibility, shared ownership Citizenship education Ethics and responsibility education Peace building Negotiation and confrontation skills Media Social inquiry and critique Power vehicles that influence behaviour Business Facilitating responsible leadership The role of transnational organizations in SD

29 3.2.1 Education for Sustainable Development (EfSD²)

The expression ‗education for sustainability‘ also is used often. In this paper ‗sustainability‘ is not the term chosen as it may be perceived as neglecting ‗development‘ - a key component.

The social, economic and environmental considerations of overdevelopment and underdevelopment are prime issues for educators. Further, ‗education and sustainable development‘ treats each item, ‗education‘ and ‗sustainable development‘ as distinct items and perhaps suggests one might have one without the other. One might talk about education and music; education and sports; and they each stand alone. It could be stated that one can have sports without education and music without education. Can one have sustainable development without education?

A conscious choice was made not to utilize education about sustainable development. It is not a theory to learn about as one might learn about polar bears or the planets. It is much more targeted and applied learning that is required. In the end, sustainability will occur when enough people possess the ability and willingness and then choose to act appropriately and invite others to select the sustainable path. Much can be done by educators and learners as both become catalysts of learning, agents of change. Those who become educated for sustainable development are encouraged to invite others to also become engaged. When more become involved this activates the ‗multiplier effect‘– thus actualizing the spirit of education for sustainable development – strengthened by two = EfSD².

EfSD² ought to raise questions as it raises awareness. ―The worth of asking the right question is often given a lower value by academics than the technical sophistication used in tackling the problem‖.34 Noted educator John Fien, in Teaching for a Sustainable World states that learners might be asked to consider such issues as, ‗Does this issue of environmental

34 Hans van Ginkel, Unpublished notes in preparation for the World Conference on Higher Education, 1998.

30 degradation, or water loss, or poverty, or human insecurity matter to me? If so, should I do something about it? This affords learners the opportunity to develop or shape values around the issues. EfSD² may want to ask, ‗How can I do something about it?‘ Answering this necessitates the formation of applied knowledge and skills. And another question that learners are to confront is, ‗what will I do?‘35 EfSD is education for action.

―The preposition of ‗for‘ prescribes that education must be in favor of some specific and undisputed product, in this case sustainability‖.36 Taking up this issue may provide timely opportunities for discussion on the role of values in formal education. Negotiating over which values are needed to guide developments in the new century are important endeavours to undertake. Wals and Jickling caution educators to consider that ‗education for sustainability runs counter to prevailing conceptions of education being open not predisposed to narrow outcomes.

Undergoing a social change is an evolving process, requiring identified commitment/ leadership; clear and compelling messages, indicators of success and means for people to become involved. The magnitude of the issues requires monumental changes. "We have to re- orient education so that we turn out planetary carers: people who will conserve and repair the environment and look after our natural resources. And that requires, as Agenda 21 said, a re- orientation of education towards sustainable development. It's a revolution we're talking about here! It's going to require new materials, it's going to require much greater involvement by young people themselves in their own teaching and education, because actually, adults

35 John Fien, (ed.) Teaching for a Sustainable World. A project of the Griffith University Centre for Innovation and Research in Environmental Education commissioned by the United Nations Educational, Cultural and Scientific Organisation - United Nations Environment Programme International Environmental Education Programme with the support of the Australian Department of the Environment, Sport and Territories. http://ea.gov.au/education/publications/tsw/modules/, 1996. 36 Wals & Jickling, 2002, 222.

31 don't know as much and don't care as much about the environment as many young people do.

And it's going to require a much better sort of facultative education, where teacher and students together are on this exploratory journey about how you can square the circle between economic growth and prosperity, and the conservation of natural resources and the repair of the natural environment. It's a fascinating subject! Education for Sustainable Development – were it to be properly promoted in schools and handled as curricula – I am sure that within a very few years it would become one of the most popular subjects in schools.‖37

3.2.2 Exchange Programs

If it could be afforded, student exchanges should be arranged. Through partnerships of government, service clubs and donors, the students could benefit from domestic - rural/urban exchanges, like 4H or international exchanges, like Rotary International. Having direct exposure to what life is like for others cannot but enlarge a person‘s understanding.38 Also exposure to real life issues through field and experiential learning provides direct exposure to the destruction and development in that part of the world. Those privileged to become

‗equipped and informed individuals‘ are then in a position to inform others about the critical importance of respecting and protecting biodiversity, along with cultural and religious diversity. If these more experienced individuals, take up the challenge to inspire others to make conscious and appropriate choices this pays great dividends. They may suggest participating in campaigns like, ‗Simplify life - less stuff and more fun!‘ Or they may invite friend or peers to join in an effort to, ‗Get out of town. Get connected to nature.‘ When the skills for and insight to sustainability become resident within more communities, the returns become exponential. More sustainability can be facilitated – by more people, in more places.

37 David Woollcombe, http://www.global-vision.org/interview/woollcombe.html, 22 January, 2003 38 See the International Fellowship for Reconciliation at http://www.ifor.org/programs.htm for examples of some of the transformations that have occurred when families from opposing sides, both victims of war and atrocities, are brought together for reconciliation. The Fellowship of Reconciliation conducts and coordinates many campaigns and programs around the world. http://www.forusa.org/Programs/; http://www.vorp.com/

32 For the degree of human destructive abilities need to be countered by an endless supply of human creativity and cleverness in reminding people of the importance of harmonious, synergistic relations with all life.

3.2.3 The Evolving Eco-Pedagogy

To achieve the Millennium Development Goals and to substantially advance the work of

Agenda 21, new knowledge and approaches are essential. To address the key areas like: the depletion of fresh water reserves; unsustainable sources of energy; poverty and poor health; food security and habitat loss; and environmental and social degradation leading to conflict that contribute to unsustainable practices demands a new interdisciplinary eco-pedagogy.39

Major themes on educating about nature can be noted across the decades. Recently in the

2000s, more community partnerships engaging pupils, students, teachers, NGOs, politicians have been working together to identify and resolve social and ecological problems. The new century also has ushered in environment education using internet and new technologies that bridge barriers between schools and local institutions and link school children across the globe. In the 1990s the emphasis was on empowerment education aimed at resolution of socio-economic problems through capacity building, through participatory action to address ecological problems. In the 1980s the global education efforts focused on the political and moral dimensions of environmental education through development education, values education and action research. In the 1970s there was an increase in the educational use of natural environment through outdoor adventures and field studies. The 1960s were largely contained within the realm of ‗nature study‘ – learning about plants, animals and eco-systems

– and of fieldwork – led by experts focusing on biology, geography and nature in general.

Today the evolving, interdisciplinary eco-pedagogy is an attempt to incorporate the

39 Brendan Barrett, Presentation to the International Conference on the Conservation and Management of Lakes, 2001.

33 methodologies most pertinent to the complexity and scope of issues encountered. Education is a profound tool for social change. The field of education is ripe for innovations in social/eco-pedagogy that

• Integrate EfSD into all aspects of the curriculum.

• Rely not only on an issues focus - e.g. deforestation, climate change, but helps people to reflect on and co-create how to live by standards adjusted for sustainability

• Encourage changes in values and habits by asking how people might live more prudently

• Emphasize outcomes over activities as essential to replace non-sustainability

• Promote participatory educational activities - outside in the real world.40

Making practical contributions by focusing on one or two of the MDG may be a poignant way to engage learners in exercising their judgment and their common responsibility. They can learn to contribute to global concerns through the generation of local solutions.

Interdisciplinary scholarship, international partnerships, and research helps to frame the new eco-pedagogy. It involves local, regional, and international innovation to produce environmental, social and economic improvements that through the inevitable ripple process, impact all countries. Education for sustainable development should ensure that people:

• Acquire an awareness and sensitivity to the total environment and its allied problems.

• Gain a variety of experience in, and acquire a basic understanding of, the environment and its associated problems.

• Acquire a set of values and feelings of concern for the environment and the motivation to actively participate in environmental improvement and protection.

• Acquire the skills to identify and solve environmental problems.

• Create opportunities for learners and doers to be actively involved at all levels in working toward resolution of environmental problems.

40 John Fien, 1996.

34 Education must be compelling it must be made as real as possible. Conventional education appears contrived and dull compared to the emotionally charged environments experienced in one‘s own life and in society in general. Young people, as young as nine or ten, learn an immense amount when deeply engaged in tasks that fascinate them. The following adapted story by John Abbott can illustrate this. Peter, the eldest son sensed that David, his younger brother, was coming to rely too much on him to explain new processes in using the computer.

David was not using what he already knew to find the answer for himself. One evening

Peter's frustration erupted: "Dad, David is just being lazy; by asking me to tell him what to do he will never learn to solve problems for himself. That's the only reason why I know what to do - because I had to work it out for myself. If David doesn't learn to work it out like that, then he'll never really learn!" That sage observation came from an eleven-year-old - a boy who had never even heard of constructivism, but who understood exactly that by bringing all his previous experience to bear on a new problem he could construct his own novel solutions.

He realized that it was he who could direct the extent of his own learning.41

Select examples can effectively demonstrate the ‗ripple effect‘ of human activity on Earth and how this expands understanding of human interconnectedness. In David Suzuki‘s book,

Sacred Balance, he poetically describes the voyages around the world of a single drop of rain.

A condensed version is illustrated here. The rain drop ventures through a tree, to become part of a seed, then to be consumed by a bird. The bird flies some distance and then is bitten by an insect that picks up the drop of water from the bird. The insect travels along with the drop of water to other parts of the world. Through such descriptions of the cycles in life, the

41 John Abbott and Terence Ryan, ―Constructing Knowledge, Reconstructing Schooling‖ Educational Leadership, November 1999, http://www.21learn.org/publ/edleadership1999.html, 1 May, 2003

35 widespread impact of one drop of water becomes more conceivable. This type of detailed description can be adapted to any life form.42 And by so doing, the ripples take effect.

Another example of interconnectedness can be derived from the globalization of the economy.

It becomes most poignant during an economic downturn. What happens in Asia‘s economic cycles is not limited to Asia in fact it has tremendous direct and indirect impact around the world. This lesson is not hard to comprehend as the examples of the import and export of goods touches every community. Positive and negative illustrations provide people with a view of reality to which they may make a personal connection and conjure up responses that may be emotional, spiritual, intellectual or perhaps behavioural. In the early months of 2003, severe acute respiratory syndrome (SARS) scare spread around the world. It blatantly and tragically revealed to people how effects ripple around the world. Life on Earth is all interconnected. Reverberations can be noted in all areas. A plethora of evidence abounds that substantiates positive and negative ripple effects.43

3.2.4 Transformative Learning & the Earth Charter

Transformative learning encourages people to develop a renewed understanding of and relationship with the rest of nature, and to appreciate human inter-dependence and inter- connectedness through a more spiritual and sensorial process. 44 This approach engages learners by using many interactive methods of teaching and learning. Transformative learning is about transforming people-to-people relations and people to nature. EfSD² transforms learning from passive to active, from mental processes to physical applications. It blends

42 David Suzuki, Sacred Balance, Rediscovering our Place in Nature, Vancouver: Greystone Books, 1999. 43 Flutter of butterfly wings – an impact felt around the world http://www.changingclimate.org/store/attachments/butterfly_printable%20%28141%29.pdf 44 Darlene E Clover, Shirley Follen, and Budd Hall, The Nature of Transformation, Environmental Adult Education. Toronto: Department of Adult Education, Community Development and Counselling Psychology, OISE/University of Toronto, 2000.

36 suitable tools and techniques may enhance conscientización about the degraded environment.

The Earth Charter is an illustration of the incorporation of both appropriate process and content. The themes covered in the Earth Charter are: critical trends and choices; universal responsibility; differentiated responsibility; interdependence of social, economic and environmental domains; the community of life; partnership; peace and non-violence.

A responsible ethic of sustainability provides values or principles that guide human relationships with each other (social justice) and with the Earth (conservation). A sample ethic of sustainability has been suggested by a partnership between the three major conservation groups in the world, the World Conservation Union (IUCN), the Worldwide

Fund for Nature (WWF) and the United Nations Environment Programme (UNEP). These values complement those developed through the consultative process of developing the Earth

Charter.45 These values are listed as:

· Social Justice · Conservation · Basic human needs · Intergenerational equity · Human rights · Democracy · Interdependence · Biodiversity · Interspecies equity · Living lightly

Ethics do not provide easy answers to the dilemmas of life; but if carefully discerned ethics prompt choices that serve the best interests of all or in the very least do not further disadvantage those marginalized. When incorporated into lifestyles, sustainability values drive choices and actions. In a world focused on limited resources, conflicting values, and competition between individuals or groups, an ethic of sustainability would run counter to

45 See http://www.earthcharter.org/earthcharter/charter.htm

37 these practices. Ethics can also motivate people to make shifts or sacrifices, to replace competition with cooperation and respect for nature over dominating it. These are critical lessons in these times.

Education that appropriately punctuates ‗differentiated responsibility‘ would reveal that for some people of the world they could be encouraged to seize more of their powers while others must be convinced to relinquish some of their power. In this way education could be a mechanism to generate sharing of power, resources and burdens. 46 Innovative education programs should acquaint people with sustainable practices including rural lifestyle and traditional ways of living on Earth. Everyone – through word and deed – provides some version of moral education. In this role all are educators. Education ought not to be left solely with a government system, or the religions, or family. It cannot replace the family‘s role to instruct and establish moral principles and practices. Learning about and applying the Earth

Charter can move humanity towards rights, democracy and justice.47

3.2.5 Learning & Living Stewardship

Much research has shown that intellectually sophisticated modern persons apply their altruistic ideologies much less consistently than communal peoples.48

Many of us have forgotten how to be kindly, how to look at the stars, at the trees, at the reflections on the water, we require stimulation of pictures and jewels, of books and endless amusements. We are constantly seeking new excitements, new thrills; we crave an ever-increasing variety of sensations. The craving for sensation and

46 Zinsser, 1994 a chapter in, ―Learning about indigenous peoples, Member States, and the United Nations.‖ ASP also provides a concise display of classroom techniques and independent projects students of all ages could pursue. Also included is a list of materials: videos, print and region specific items. UNESCO also has current materials on indigenous materials and international organizations. 47 Jürgen Habermas, Between Facts and Norms. Cambridge: Polity Press, 1996.; Jean L Cohen, ―Trust, Volunteer Associations and Workable Democracy: The Contemporary American Discourse in Civil Society,‖ Democracy and Trust. M.E. Warren, Ed. Cambridge: Cambridge University Press, 1991. 48 Suzuki; 1996; Fox, 1995; Wallis, 1994

38 gratification prevents the experiencing of that which is always new. Sensations can be bought, but not the love of beauty. The pursuit of sensation dominates the mind. Sensations like pleasure, excitement and violence are dominant features of our lives. Virtue comes with freedom; it comes when there is an understanding of what is. The signing of a contract does not induce love, nor is it based on an exchange of gratification, nor on mutual security and comfort. All these things are of the mind; and that is why love occupies so small a place in our lives.... it is the lack of love that creates the problem.49

In an age when the privileged in the world have more conveniences and disposable income, the equivalent increases in calmness and kindness have not been realized. As well, this has not translated into environmental enhancements rather the devastation continues in parts unabated. Humans are not exhibiting enough compassion and cleverness. But optimism and hopefulness must prevail to overcome human weakness. As Donella Meadows, one of the authors of The Limits of Growth states, ―We humans are smart enough to have created complex systems and amazing productivity; surely we are also smart enough to make sure that everyone shares our bounty, and surely we are smart enough to sustainably steward the natural world upon which we all depend.‖ 50 There is a rising tide of enthusiasm that sustainable development can be accelerated by cleverly using the many tools and techniques of education and capacity building.

One technique is to place the common good at the centre of all efforts. Evidence shows the benefits of putting, ‗concern for humanity‘ on the agenda of all types of institutions: medical, religious, educational, business, legal. 51 When a leader pronounces a role for the institute, more encompassing than the building, this stimulates a sense of purpose and encourages a greater sharing of resources, creates a sense of community and increases healing and health.

The fate of the community, it can be explained, depends on the trustworthiness of each

49 Krishnamurti, 1953, 122-123 50 Donella Meadows, quoted by http://www.sustainabilityinstitute.org/working.html#workshops, 2 March, 2003 51 Dean Ornish, Love and Survival, The Scientific Basis for the Healing Power of Intimacy, New York: Harper Collins Pub., 1997.

39 person becoming a responsible custodian. 52 When groups are taught to be conscientious, considerate beings more assume the role as stewards. Such persons recognize a whole series of actions that intertwine; they acknowledge that each person is entrusted with a different set of gifts and responsibilities.53 Through the provision of values and skills training more could learn to form healthier relationships by practicing more respect, civility and awareness.54

―Stewardship is the choice for service. We serve best through partnerships, rather than patriarchy. A culture of dependency is the antithesis of stewardship, and so an empowerment philosophy and practice becomes essential‖ 55 Stewardship is beginning to emerge in the literature on responsibility, management and social relations.56 A first element involved in stewardship is the requirement that people acknowledge their gifts, privileges, abilities and recognize that these are to be used to benefit others as well. For the goals of the Decade to be realized, a global transformation that prompts individuals to accept the responsibility to be responsible becomes essential. Stewardship offers a different lens through which one can look at the world. It includes being alert to other points of view, particularly the views of those marginalized, those without a voice, those disenfranchised. Of course, it requires effort to solicit the voice of those ‗without a voice‘. Such persons warrant special assistance. The renowned French philosopher and political theorist, Rousseau denies that human beings have the right to be of no use to their fellow human beings - le droit d’être inutile à ses semblables.

Responsibility, he suggests, must be extended first to the future inhabitants of this world.

52 Douglas John Hall, The Stewardship of Life in the Kingdom of Death, Grand Rapids, MI: William B. Eerdmans Publishing Company, 1985; Max L Stackhouse, Public Theology and Political Economy, Christian Stewardship in Modern Society, Grand Rapids: Wm. B. Eerdmans Publishing Co.,1987. 53 Jose Luis Illanes, On the Theology of Work, Dublin, Ireland: Four Courts Press, 1982, 58 54 Peter Block. Stewardship, San Francisco: Berrett-Koehler Publishers, Inc., 1993. 6; Miller, 1991; Stackhouse, 1987, P. Gamlin, and S. Cook, ―Authentic Social Movements Begin with Revolutionary Activity that is Centred in Values‖ in P. Gamlin, and M. Luther, Exploring Human Potential: Taking New Directions Understanding Growth and Development in the 21st Century. Toronto: Captus University Press, 2000. 55 Block, 1993. 56 Block, 1993; Skolimowski, 1990; Douglas John Hall, The Steward, A Biblical Symbol Come of Age, New York: Friendship Press, 1982.

40 These are in the unfair position that they cannot protest against the various infringements made by past and present generations such as environmental destruction, food shortages, population explosion, nuclear waste and land mines. Their rights, along with duties and responsibilities must be clarified and protected by present generations. Next obvious is the responsibility to children and youth, or less privileged persons who do not have the same avenues to express their rights and responsibilities. A society will be unavoidably inhumane if these rights to survival, development or learning are not fully guaranteed. After considering the needs of the former groups then can the needs be addressed of adult citizens who possess the capabilities of autonomy and self-sustenance.57 The evidence provided earlier reveals that the opposite is more prevalent. A concerted effort to engage those marginalized throughout the Decade of EfSD may help to turn this around and place the emphasis where needed.

Teaching about stewardship involves developing structures that draw people more deeply into community life. It illuminates how all choices and actions impact others. By using time, treasure, talent, and ‗trees‘ in certain ways means that much less would be available for other purposes. Stewards anticipate and orchestrate the most prudent ‗trade offs‘. When people are not mindful of their impact they neglect their responsibilities. And when invitations to be involved are not facilitated people feel excluded and devalued, and thereby engage less and do less.58 A goal of stewardship development is to ―aid social institutions - schools, service clubs, and religious institutions – not to avoid the one service that would assure a great future for civilization - that is preparing those of the young who are capable of it for responsible roles as servants. We have charmed ourselves into believing that it is being done. It is not

57 Seiji Inoue, ―Across the Altruistic Education into International Ethics – a Few Suggestions from Hiroshima and Japan‖ Journal of International Development and Cooperation, 1998, Vol.4, No.1, 17-23, Hiroshima, Japan: Graduate School for International Development and Cooperation, Hiroshima University, 21 58 Block, 1993; Fox, 1994; Hall, 1985

41 being done‖.59 As the young of today are to negotiate terms of tomorrow, it is imperative to dislodge their cynicism with confidence by replacing their distrust with just actions.

One of the important tasks of educators, along with other socializing agents, is to boost the sense of responsibility and perhaps in the very least decrease the sense of irresponsibility.

Teaching on a contentious topic such as stewardship or sustainability best occurs through a diversity of methods that enlist individual involvement, induce a sense of powerfulness and thereby a sense of responsibility.60 A valuable learning outcome on stewardship would be a heightened appreciation of the self in relationship. Malcolm Knowles, the ‗father of adult learning theory‘, ensures that his co-learners understand the purpose and application of any learning to their lives. He recommends that facilitators prepare learners purposefully foster thoughtful relations. Four learning goals he proposes are:

1. To deepen their understanding of their natural behaviour in interpersonal relations and the consequences of that behaviour;

2. To sharpen their skills in interpersonal relations

3. To learn how to conduct interpersonal relations in such a way that each member feels validated, heard, appreciated

4. To be able to apply principles of effective interpersonal relations in leadership roles61

These skills are desirable in many roles: as stewards and leaders of sustainability and as facilitators of hopefulness. For efforts to be sustained hopefulness must prevail.

59 Greenleaf, 1977, p. 122 60 Clover, Follen & Hall, 2000; Gamlin & Cook, 2000; Miller, 2000. 61 Malcolm Knowles, Self Directed Learning, A Guide for Learners and Teachers. Chicago: Follett Publishing Company, 1975.

42 3.2.6 Indigenous Steward Leadership

The process of mobilizing broad support for responsible action, referred to as building coalitions or strategic alliances is integral to the work of sustainable development. Indigenous communities are forming strategic coalitions that work together for the recognition of rights, the protection of the environment and apply pressure internationally to guarantee the sharing of benefits from the natural environment. One international example is the Cultural Survival

Group that has taken part in supporting self-determination from Malaysia to Venezuela, from

Tibet to Namibia for more than thirty years.62 Through effective cross-territorial and regional alliances they have ensured that many more voices, of those often excluded, are heard.

Throughout history the world‘s Indigenous Peoples have nurtured, harnessed, and harvested the fruits of Earth. They have done so largely without over consuming or destroying Earth.

The approaches used have been cyclical and regenerative, thus inflicting little harm on the environment. Largely Indigenous communities learned to co-exist with Earth and one another.

This is not to say that Indigenous Peoples have all the answers or the only model for stewardship and sustainability. In 1948 elders of the Hopi Nation presented to the United

Nations their forecasts of destruction cause by humans robbing Earth. Subsequent appeals were made year after year to ban harmful practices. Consequently many Indigenous communities came to recognize themselves as caretakers of Earth in essence they acted as stewards. As a Yukon Tlingit elder explains, ‗My roots grow in jack pine roots. I grow here. I branch here…‘ An Akawaio of Northern Amazon states, ‗the land is God‘s gift to us and the land helps to make us as we are‘.63 A Maori leader from Western Oceania illustrates the

62 See 1990, Cultural Survival Quarterly, Vol 14, No 4, 86-88. For example, the CRIC – Regional Indigenous Council of Cauca receives support for reforestation projects in the Columbian Amazon. Amnesty International, Afro-Asian Peoples Solidarity organization support Indigenous Peoples moves to reclaim self-governance. 63 Judith P. Zinsser, A new partnership: indigenous peoples and the United Nations system, Paris, France: UNESCO, 1994, 17

43 relationship to land, ‗It‘s impossible in our language to say we own the land. It is the land that owns us.‘64

Indigenous world-view prioritizes the interests of the community as a whole over those of the individual. Ownership is therefore a collective, as opposed to individual, phenomenon. 65

Within Indigenous cultures the reciprocity of obligations is often balanced against the right to use and exploit. This gets to the heart of the stewardship and sustainability. Statements and beliefs like, ―An area as rich as this, with gold, diamonds and uranium, cannot allow itself the luxury to remain underdeveloped, just because of a half dozen Indian tribes,‖66 by a governor of the State of Roraima in the Amazon River Basin blatantly negate shared ownership and dramatically threaten sustainability. Many, like the governor, feel it foolish not to harvest the rich resources of Earth. The contemporary practice of plundering now and playing later neglects a thorough cost-benefit analysis and epitomizes the contrary practice of responsibility as advocated by many like Rousseau.67

Indigenous‘ teachings entreat people to maintain rightful relationships with all life in the natural environment. This necessitates the forging of a relationship of balance with, not domination over the other forms of life on Earth. All are valuable. Each part essential to the whole – the land and its ‗well being‘, the water, the air, the people, all parts of the cycle of life. The importance of this key understanding has been formulated into rituals and practices.

64 ibid 65 Kamal Puri, "Cultural Ownership and Intellectual Property Rights Post-Mabo: Putting Ideas into Action," Intellectual Property Journal, 1995, 293, at 310, cited in Joseph Wambugu Githaiga, ―Intellectual Property Law and the Protection of Indigenous Folklore and Knowledge.‖ E LAW – Murdock University Electronic Journal of Law. ISSN 1321-8247, 5 No 2, June 1998. 66Editors, Cultural Survival Quarterly, Vol 14 No 4, 1990. 67 Eva Etzioni-Halevy, ―The Globalization of Democracy? Social Movements and the Limits to Transnational Accountability‖, International Journal of Contemporary Sociology – Volume 38 – No. 2 – October, 2001, 146- 170; John Ralston Saul, The Unconscious Civilization. House of Anansi Press: Concord, Ontario, 1995; B. Bellah, Habits of the Heart: Individualism and Commitment in American Life, Berkeley and Los Angeles: University of California Press, 1984; John Shotter, Social Accountability and Selfhood, Oxford: Basil Blackwell Publisher, Ltd., 1984

44 Young Indigenous persons are informed of ways to regulate their actions, observe protocol and weave a sustainable way of life with the environment. Realizing what helps or hinders the well-being of the community expands with experience. The preservation of the

Indigenous cultures of the world is tied into the sustenance of the world itself. Indigenous cultures have retained their appreciation for and deep understanding of the interconnectedness of life that is coupled with the recognition of mutual responsibility.

Indigenous leaders could be invited to contribute in particular ways. Their experience with anticipating and assessing the intended and unintended consequences of human behaviour could be blended with scientific recommendations to address environmental challenges in these times. By more being encouraged to adopt a ‗stewardship disposition‘ many communities worldwide could bring together skills and expertise to tackle significant social problems.68 The Decade of Education for Sustainable Development could be a time to profile the stewardship and leadership by Indigenous Peoples. Much of the preserved intellectual property of Indigenous Peoples offers valuable insights to many sustainable practices. Shared knowledge grows through the collection and evolution of insights. Such valuable insight, such hard won knowledge is considered sacred.

Through being taught to appreciate the ―interconnectedness of reality and through experiencing compassion we can see the mystery and sacredness in all living things‖. 69

Acknowledging and respecting the interconnectedness of life replaces the all too prevalent fragmentation, divisiveness, and competition. With targeted education about the inter- relationships and interdependence that exists in the world humans might be urged to realize that the success of the system as a whole relies on the success of each part. All living things

68 Monica Patten, "Building Community Capacity: The Potential of Community Foundations", Front and Centre, Vol. 2, No.2, March, 1995, 10. 69 John P. Miller, Education and the Soul – Toward a Spiritual Curriculum, NY: State University of New York, 2000, 35

45 in fulfilling their different and distinct roles contribute something essential to the functioning of the whole.

3.2.7 Citizenship Education

Samuel Butler in 1903 wrote, ―If people would dare to speak to one another unreservedly, there would be a good deal less sorrow in the world a hundred years hence‖.70 Now, a century later, more are recognizing the need for all citizens to possess skills like dialogue and confrontation. Through citizenship education, learners early childhood into adulthood become able to formulate thoughtful opinions, develop deep critical judgment, and refine the skills required to participate in decisions concerning society. A society can be defined in terms of human relations as well as constituted by a territorial state. Citizenship education includes knowledge of the functions of institutions and systems within the state and awareness of the rule of law. The rights of individuals are discussed in citizenship education, particularly human rights, civil rights and political rights. This also necessitates learning about the corresponding responsibilities. Citizenship education helps learners to form qualities that serve self and society like: respect for others, respect of diversity, valuing of each human being, discouraging discrimination by fostering values of acceptance and peacefulness. National citizenship education may produce qualities desired in the citizen for the society it strives to create. World citizenship education may help learners comprehend the inevitability that humans belong first to the world than to a nation and as such they require knowledge of political human and social rights.

By becoming more aware of democratic rights and responsibilities persons, as citizens, may become more willing to act as courage and conscience would demand. For example, a great

70 Samuel Butler, The Way of the Flesh, NY: Viking Press, 1903, 1966 reprinted edition.

46 mistake is made when too eager for a prompt solution, when too early in the process of choosing a tenable solution, debate is shut down. Enabling debate to continue with the necessity to manage conflict may be just the conditions needed to internalize the skills of citizenship education. Democracies must provide room for debate; democracies cannot withstand an intolerance of debate. Airing of facts, open discussion and debate are integral to true ‗ruling by the people‘. This practice of democracy may be less evident in formal education. Yet for democracies to thrive the culture of all institutions, particularly of learning institutions, must be imbued with a culture of democracy. Schools as one illustration might form some type of governing body with teachers, administrators, staff, and most importantly, learners. In this forum the expression of views and the making of decisions would include perspectives of people of diverse ages. Representatives too ought to be elected through a transparent process. The principles of democracy should be seen in action.

Conscientious citizens of a democracy, like stewards and ethicists, are interested in questions of responsibility. Any democracy worthy of the name needs to ensure its citizens are alert to their obligations. Ethicists assert that the role of citizen is morally binding. People need guidance in understanding and fulfilling their roles in a democracy. Such guidance might include the conduct that is expected and to be avoided. Democratic citizenship also includes showing concerns for the conduct of government, participating responsibly in the electoral process and demonstrating civic mindedness. Core to democracy is freedom; however the exercising of freedom and choice by individuals in a democratic society generates consequences that impact others. ―Freedom is only part of the story and only half of the truth.

Freedom is but the negative aspect of the whole phenomenon whose positive aspect is responsibleness. In fact, freedom is in danger of degenerating into mere arbitrariness unless it

47 is lived in terms of responsibility‖.71 While people are encouraged to be free thinkers and individuals, citizenship education that incorporates principles of stewardship ought to urge people to be cognizant of possible consequences or costs of actions. All actions stimulate reactions; all actions consume energy in the form of time, treasure, talent or ‗trees‘. For example if people, out of choice or from habit, operate out of fear or anger, they are not poised to perform with love and trust. Stewards become more mindful and skilful in decision making as they become more cognizant of the opportunity costs created by choices made.

Learners of sustainability come to know that judgment violates tolerance, resentment contravenes forgiveness, combativeness violates peace, consumption erodes compassion, competitiveness undermines justice, and self-righteousness violates respect for persons, exclusion prohibits inclusion.

3.2.8 Media – Social Educator

Through its coverage of issues and its practices of inclusion and exclusion, media dramatically impact the depth and breadth of views presented. Media possesses the power to positively or negatively position select groups or issues. Viewers, readers, listeners, often unconsciously, consume the daily serving of ‗facts‘, as presented, without any critical analysis, accepting it as truth. As Oscar Wilde said, ―Pure and simple truth is rarely simple and rarely truthful‖. The ‗business‘ of media is to sell information, entertainment, perspectives, or certain angles. Media has to contend with the limitations of their audience.

Vast segments of their audience do not have a lengthy attention span. Educators must find ways to work with and benefit from media. The ubiquity of media and its dominating messages must be factored into educational plans. Media ought to be part of the inquiry that raises questions like, ‗What does responsible, democratic behaviour look like? What does it

71 Victor Frankl, Man's Search for Meaning. New York: Beacon Press, 1951, 209.

48 look like when democracy is being repressed? What are the principles and values with which this society wants to inculcate itself? Also to inquire whether media has a role to monitor and report on how humans impact Earth may be a timely and appropriate inquiry.

People may believe that media does in fact conduct in-depth analysis – as a component of its work. Yet the type of reflective and critical analysis is not evident particularly when it comes to the interests of the media itself. When media fails in the function of analysis society experiences a severe void in knowledge. Much of what is included in public communications and education is dominated by an economic preoccupation. When engaged in on a mass scale for the sake of mass ‗education‘ and mass profits, advertisers have notable impact – they can effectively sway people to divert energy away from sustainable practices, or if desired, they can orchestrate a campaign to help strengthen sustainability.72 Marketing ploys too have the effect of celebrating the winners of competitions. Messages that promote competitions as

‗good and necessary‘ enable people to pursue self-interests over addressing the needs of others. With colossal funds propelling it, $225 billion dollars in the US alone, 73 the prolific selling industry directs human energies toward desire and fantasy and away from considering others. The widespread emphasis on self-indulgence, in the very least counters the philosophies of sustainable living. Media must not be looked to as the enemy; it is a sophisticated and capable contributor. Some of its powers must become engaged in the distribution of messages of sustainability, without which the cause will not succeed.

72 Michael Fox, 1995; David Suzuki, Inventing the Future, Reflections on Science, Technology and Nature. Toronto, Stoddard Publishing Co. Limited, 1991; J. Krishnamurti, 1953. 73 Some of the advertising expenditure figures for 2001 are: United States -225.7 (USD) billion; Japan, in second place at 52.2 (USD); United Kingdom – 25.7 billion; Germany - 21.6 (Euro) billion; and 2000 in France 10.5 (Euro) billion, see marketresearch.com. These four figures total approximately $300 billion US.

49 3.2.9 Business Education

As businesses are quickly becoming the most formidable force in society, any remedies to achieve sustainability must consider a central position for business. ―The Conference Board of Canada indicates a number of ‗employability skills‘ needed in these dynamic times. To be considered employable one must demonstrate, in addition to many technical skills, personal maturity, self-awareness, and a superior ability to handle emotions. All workers could benefit from more opportunities to develop: positive attitude and behaviours, self-esteem and confidence, positive attitude towards change, ability to work with others, respect for the opinions of others.74 These skills would contribute positively to the development of capacity for stewardship and sustainability. In the 1999 book, Steering Business Toward Sustainability, the authors argue for educating business for deep ecology and sustainability. As businesses have rapidly become the most powerful institutions of the planet, they have replaced the prominence held by religious institutions of the past. They have tremendous power to help create a considerably better or worse world. And most of that power does not come from their financial or technological resources. It stems from the people, people who have been trained to be productive as a group. People trained to make things happen.75

Greater emphasis ought to be focused at higher levels of formal education on the growing power and importance attributed to transnational institutions and businesses. The distancing of transnational elites from the public has implications especially for the less well to do classes within it. Those shaping transnational policy often are not attuned to or are isolated from and are not prepared to promote the concerns of those that most need their intervention.

This exacerbates inequalities at the same time that it creates problems for democracy. What is

74 See also materials on the Triple bottom line and real cost accounting. http://www.sustainability.com/philosophy/triple-bottom/tbl-intro.asp 75 Fritjof Capra and Gunter Pauli (eds.) Steering Business Towards Sustainability. Tokyo: United Nations University Press, 1995.

50 needed for transnational governance in modern democracies remains to be seen.76 Ambitious, science grounded works that are gaining currency in SD-conscious circles go beyond intra- firm adaptive innovations. Businesses could lead longer-term international SD conventions or protocols.77 These interventions will be of particular value when organizations move beyond concentration on ―concept-differentiation competition‖ to issue consolidation.78 Consequently higher education is vital in equipping future leaders and current policy makers with insights and skills essential for their important position in society. Thus business schools, along with all other disciplines, ought to be alerted to the importance of enabling students to develop a broad ecological awareness and an understanding of the interrelatedness of the pillars of sustainable development. In order for a company to perform ethically, its people must be made aware of ethics and see ethics as integral to a company‘s culture. Employees must understand—and believe in—the link between their behaviours and corporate strategic goals before they‘ll invest their hearts in the process. Educating for deep ecology and sustainability goes beyond the education of minds. Ultimately, it leads to the evolution of the spirit.79

3.3 Tasks for Individuals

As suggested in Table 3, entitled ‗Stewardship Obligations‘, individuals have the task to integrate their real selves with their projected selves. Doing so permits individuals to act with integrity. Also individuals are reminded that as persons with privileges, like possessing treasure, they also possess the accompanying duties. To those given much, much is expected.

Individuals are to prudently share and use their treasure. Individuals play pivotal roles in stewarding Earth. Time too is to be allocated for service, even when persons contend with

76 Eva Etzioni-Halevy, ―The Globalization of Democracy? Social Movements and the Limits to Transnational Accountability‖, International Journal of Contemporary Sociology Vol 38 No. 2. Oct. 2001, 146-170, at 156 77 Mikoto Usui, ―Corporate SD Diplomacy: an Integrative Perspective on Game Change Strategies‖, International Negotiation, Vol 8. No. 2, 2003. 78 Ibid, p. 8 79 Capra and Pauli, 1995.

51 busy styles of living. Through service persons can repair the alienation that is prone to arise when persons operate without a sense of humility and humanity. Many individual abilities can be well placed to better the community. As a result of receiving the benefits from the many educational approaches described above, more individuals are likely to wisely and respectfully interact with Earth and one another.

4. Conclusions

Many challenges can be expected in striving for sustainability through leadership and stewardship development. Initiatives will be well positioned if they effectively integrate the individual with the world; the unique with the universal; the local with the global; and the personal with the public. This necessitates infusing all levels of education, including lifelong learning, with sustainability philosophies, policies, and practices. It invites learning by contributing to, wrestling with, and solving real life problems. Education for sustainable development – to the power of two - opens up new paths for education. When aided by the multiplier effect more people may come to recognize their roles as stewards thus increasing the sense of personal responsibility for the greater good in more people. When this stewardship concept is combined with leadership in business, education and government, tremendous rippling effects are set in motion. When the concerted efforts of formal, informal and non-formal education, vested with the power and the privilege to expand the capacities of societies, manifest more thinkers, dreamers, designers, developers, and enablers for sustainable development the world benefits. UN agencies partnering to lead EfSD² will help bring to the international agenda the importance of walking on Earth while considering its present and future inhabitants. More concerted effort and more research are needed to assess whether humans are sufficiently compassionate, creative, intelligent and willing to co-create a sustainable future. Educators from all and every discipline are beseeched to utilize the

52 creative possibilities that imaginations afford and do whatever possible to prevent, reduce, and resolve unsustainable practices. Sustainable development for all is a vision worth pursuing; the future depends on it.

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