Sacred World Outlook and the Curriculum: Ecological Perspectives and Contemplative Practice Jacqueline Mitchell Mount Saint Vincent University A thesis submitted to the Faculty of Education at Mount Saint Vincent University in partial fulfillment of the requirements for the degree of Master of Arts in Education (Curriculum Studies) December 2017 Copyright © Jacqueline Mitchell Dedication Dedicated to my mother and all the mothers that have come before and to my children and all the children to come. 2 Abstract This thesis explores an alternative worldview, sacred world outlook, as a foundation for an educational approach that integrates contemplative practice with an ecological perspective. At its heart is a connection to, and a reverence for all life. The importance of place-based and culturally relevant curricula is central to the approach and the thesis acknowledges the significant contribution of Indigenous knowledge to its evolution. The thesis further explores how holistic and contemplative pedagogical practices are a foundation for a curriculum that furthers a profound and heartfelt understanding of the interrelationship and interdependence of all phenomena. It is proposed that such an understanding is vital to the education of current and future generation of students in order to relate to, and begin to resolve, the ecological and humanitarian crises we face in the world at present. It is suggested that the introduction of contemplative practice into the curriculum and its implementation, not only as a personal practice but also as a teacher practice and a pedagogical approach, opens possibilities of a a genuine commitment to action that cuts through the assumptions of mainstream Western culture—assumptions that further the growth economy and consumerism and the destruction of the environment, and which underpin an approach to education that furthers such views and practices. The perspective investigated in this thesis is based on 20 years of teaching experience and curriculum design in various cultural contexts, including a recent curriculum design project in Bhutan for young Buddhist monks. The study employs the structural approach of View, Meditation and Action, derived from Buddhist tradition, as a lens to examine the following questions: In the context of curriculum, what does sacred world outlook as an alternative worldview offer to educators and their students? How is the sacred world outlook in the curriculum informed by an ecological perspective and supported by contemplative practice? And, how has my understanding of the role of place and culture in education been shaped by my experience as an educator in various contexts and as a long time Buddhist practitioner? The importance of storytelling to this approach is highlighted by the insertion of autobiographical “vignettes” throughout the narrative, that illustrate and enrich the theoretical aspect of the study. 3 Acknowledgements First and foremost, I want to thank Susan Walsh, my thesis advisor, who never ceased to offer inspiration when I was despondent and encouragement when I was flagging, and most importantly, never lost faith in my work. Her brilliant and unorthodox approach to scholarship and teaching revealed a path by which I was able to navigate the material that I brought to this thesis, and for this I am profoundly grateful. I am also truly thankful to Daniel Vokey, my other committee member, for the enthusiasm he has shown for my work through his insightful questions and suggestions. He has motivated me to explore aspects of this thesis that might otherwise have remained untouched. Both my committee members have contributed their knowledge and experience in scholarship and contemplative practice to this thesis from which I have benefitted immensely and for which I am deeply appreciative. I also acknowledge the many brilliant teachers I have had the good fortune to encounter in my life, who are central to fruition of this thesis. Firstly, Chögyam Trungpa who introduced me to the Buddhist path of wisdom and compassion, and whose view and commitment to the view of sacred world has inspired my own path in life. The vast vision and dedication to education of Dzongsar Jamyang Khyentse has furthered this vision and path to the present day and opened doors, not only to me, but to many thousands around the world. I have greatly benefitted from the wisdom of Beth Sutton, my original mentor in the Enki approach to education, who continues to advise and encourage me on my path as a teacher and educator. I value and treasure the insight and support of Susan Williams, my friend and colleague at the Shambhala School, over our years of teaching together, as well as that of Jeani Mustain, my partner teacher for many years, and that of many other colleagues and teachers along the way. The many students that passed through my classroom have deepened my conviction in the brilliance of the human mind, and I cherish the inspiration that arose from the warmth and connections I made with them, as well as the feedback that they gave me knowingly or unknowingly, that furthered my understanding of the art of teaching. I am indebted to, and profoundly grateful to my colleagues at Lhomon Education in Bhutan, Yang Gyaltshen, Dawa, and Pema Wangzom, for their patience and support as the curriculum evolved through trial and error, and for their introduction and gracious instruction in the ways of 4 their unique and beautiful culture from which we all have much to learn. As well, the warmth and humour of the monks, young and old, at the Chokyi Gyatso Institute of Buddhist Studies was a constant source of joy to me. I have great admiration for the work of the Samdrup Jongkhar Initiative and for the dedication of Dasho Neten, Cheku Dorji, Karma Choki and others to making the vision of Gross National Happiness a lived reality in Bhutan, and I thank them as well as Noa Jones, Tashi Colman and, ultimately, Dzongsar Khyentse, for the opportunity to participate in this vision. I thank Vaughan Doucette and other Mi’kmaq and First Nations teachers from whom I have learned about the way of Indigenous knowledge and education, and also Trudy Sable and Ruth Holmes Whitehead who first opened my eyes to the wealth of Mi’kmaw culture. I acknowledge that I am privileged to live on unceded Mi’kmaw territory, known as Nova Scotia. Last, but not least, to my family, Bakes, Adam and Claire and to my mother Monica, to my extended family and to my friends who have been tireless in their support and encouragement as I have worked on this project, I extend my profound thanks and gratitude. Your contribution to this, and to my life, is immeasurable. 5 Table of Contents Page Chapter 1. Background and Approach 8 Background to the Study 13 Major Questions of the Study 16 The Threads 16 The Approach—View, Meditation and Action 24 View, Meditation and Action from the Buddhist Perspective 29 View, Meditation and Action in the Context of this Study 34 Significance of the Study 38 Chapter 2. View—Sacred world outlook 40 What is Sacred World Outlook? 42 Indigenous Culture and Sacred World Outlook 45 Sacred World in Bhutanese Culture 48 Worldview, Duality and Sacred World Outlook 52 Chapter 3. Meditation—Contemplative Practice 74 The Ground of Contemplative Practice and Pedagogy 75 Contemplative Pedagogy as Path 85 Some Fruitional Aspects of Contemplative Pedagogy 92 6 Chapter 4. Action—Ecological Perspectives 108 Education, Environment and Ecology in the Literature 110 Indigenous and Traditional Wisdom in the Curriculum 116 Lhomon Education (LME) and the Chokyi Gyatso Institute (CGI) 122 The Samdrup Jongkhar Initiative and Gross National Happiness 126 Educating for Gross National Happiness 129 The Ecological Perspective and LME 134 Indigenous and Traditional Ecological Knowledge 137 Chapter 5. Concluding Thoughts 144 View, Meditation and Action Revisited 147 Challenges, Paradoxes and Insights 154 The Evolving Cultural and Political Context of Lhomon Education 167 Implications and Conclusions 170 References 176 Appendix A 190 Lhomon Education Gross National Happiness Curriculum Framework Endnotes 205 7 Chapter 1 Background and Approach When human beings lose their connection to nature, to heaven and earth, then they do not know how to nurture their environment or how to rule their world—which is saying the same thing. Human beings destroy their ecology at the same time that they destroy each other. From that perspective, healing our society goes hand in hand with healing our personal, elemental connection with the phenomenal world. (Trungpa, 2004d, p.105) There is a community on the northwest coast of Scotland that is probably as self-sustaining as anywhere can be on the British Isles these days. Ecologically, its carbon footprint is minimal— no roads to speak of, no cars and only a couple of ATVs, no grid electricity, only windmills, and access is only by boat unless you want to walk three miles around the cliff path from the nearest road. Until recently the houses were rebuilt from the ruined shells of cottages from the 1800s, built by the Indigenous people of Scotland who had been cleared off their land as their landlords made room for sheep, in the name of progress and their own enrichment. Everyone there grows their own food, and some farm and raise cattle. Many carry on cottage industries to make a bit of cash. Several dye and spin their own yarn and knit it into hats, sweaters, and blankets. Many years ago, one of the residents invented a spinning wheel. It is the most marvellous invention. It is made completely from bicycle parts. Whatever bicycle created this spinning wheel, it was once a machine for propelling its rider in a linear fashion through space. Perhaps the bumpy track that passes for a road there was too much for it, and it fell apart.