Group Exercises on Education for Sustainable Development and Spirituality

e-learning centre on sustainable development

GROUP EXERCISES ON EDUCATION FOR
SUSTAINABLE DEVELOPMENT AND SPIRITUALITY

Instructions for use in a Group

The selected texts below are designed to be used to stimulate discussion in small groups of 4-6 people. They work best when a large group is broken up into small groups or discussion circles for a half hour or 40 minutes, which then report back to the larger group. The can also be used sequentially by the same group at different times, but there is some duplication between the different selections. They could also be used for supplementary discussion in study circles.

The readings from have been selected from the excellent IUCN publication by D. Tilbury and D. Wortman (2004), Engaging People in Sustainability and from the IEF compilation from the Bahá’í writings on sustainable development. The excerpts focus on particular aspects of Education for Sustainable Development, are not necessarily meant to relate to each other.

After reading through the excerpts, the group should discuss the central messages, spiritual values and spiritual principles of the selections and what types of relationships they suggest between spiritual principles and education for sustainable development, either illustrated or reflected in the excerpts... how do you educate for these... what don't quite relate... how are we doing... other thoughts?

One member of each group should prepare to synthesize the discussion for the larger group in no more than 1-2 minutes.

Introduction: Spiritual Principles

“There are spiritual principles, or what some call human values, by which solutions can be found for every social problem. Any well-intentioned group can in a general sense devise practical solutions to its problems, but good intentions and practical knowledge are usually not enough. The essential merit of spiritual principle is that it not only presents a perspective which harmonizes with that which is immanent in human nature, it also induces an attitude, a dynamic, a will, an aspiration, which facilitate the discovery and implementation of practical measures. Leaders of governments and all in authority would be well served in their efforts to solve problems if they would first seek to identify the principles involved and then be guided by them.
(The Universal House of Justice, 1985, The Promise of World Peace, p.4)

“Spiritual principles, the Bahá'í Writings state, are those essential truths given to mankind by that ultimate reality, that unknowable essence of essences called God. The religions brought to mankind by a succession of spiritual luminaries have been the primary link between humanity and that ultimate reality, and have galvanized and refined mankind's capacity to love, to comprehend reality and to achieve social progress.”
(BIC, 1998, Valuing Spirituality in Development, p.24)

GROUP 1: FUTURES THINKING AND ENVISIONING

“Building a vision
Imagining a better future is a process that engages people in conceiving and capturing a vision of their ideal future. Envisioning, also known as ‘futures thinking,’ helps people to discover their possible or preferred futures, and to uncover beliefs and assumptions that underlie their visions and choices... The envisioning process can help people not only highlight their dreams of ‘where to next’, but also how their actions today contribute to or detract from their vision. This realisation is vital in helping people to take ownership of and responsibility for working towards a better future.” (excerpt from Tilbury & Wortman, 2004, p.18)

“Creating ownership and motivation
Envisioning is not a stand alone event. Rather, it marks the beginning of a journey in education for sustainability in which people begin to feel engaged, empowered and responsible to act in ways to reach their vision.” (excerpt from Tilbury & Wortman, 2004, p. 25)

“The practice of ‘imagining a better future’…
Using tools such as facilitated workshops, drawings, mapping, reflection and dialogue, envisioning is a process that asks people to imagine a sustainable future. The tool of envisioning can be focused at a variety of scales, from the very local context up to a global scale. A small neighbourhood group might be asked to capture their vision for what a future ‘sustainable’ street might look like, while other multi-stakeholder groups might be asked to share a vision for a more sustainable city or region. In either case, the process starts as an individual task and moves through a number of stages towards developing a shared vision. Tasks might include asking participants to reflect and capture their visions through maps, drawings or other visual tools.

Participants then share these visions with others (in pairs or small groups) and discuss values, influences, challenges, opportunities and pathways to achieve [the[ desired future. This sharing, reflecting and questioning with others begins a critical dialogue and a means for values clarification.”
(excerpt from Tilbury & Wortman, 2004, p.26)

“Case Study: It’s a Living Thing - Education for Sustainability Professional Development Program, Australia
Using futures thinking as an exercise, the ‘It’s a Living Thing (ILT)’ Education for Sustainability Professional Development Program aimed to improve the practice of education for sustainability across a range of sectors in Australia’s state of New South Wales. Following the envisioning exercise, participants paired up to engage in dialogue, discovering just how widely their visions varied. The sharing of visions also created opportunity for participants to reflect on their life experiences and values, and to critically think about how these factors have shaped their vision and expectations of the future. Delivered through a partnership between Macquarie University’s Graduate School of the Environment, the Australian Association for Environmental Education, New South Wales and the Nature Conservation Council of New South Wales, the program is just one example of the way in which envisioning is helping to build hope and inspire action for a more sustainable future. After reaching out to over 125 participants, program evaluations documented not only a change in participants’ understanding, but also increased skills, tools and initiative for promoting and implementing education for sustainability.”
(excerpt from Tilbury & Wortman, 2004, p.17)

BAHÁ’Í EXCERPTS

"All men have been created to carry forward an ever-advancing civilization.”
(Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, CIX, p. 215)

“Let your vision be world-embracing, rather than confined to your own self.”
(Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, p. 94)

“Only a comprehensive vision of a global society, supported by universal values and principles, can inspire individuals to take responsibility for the long-term care and protection of the natural environment. Bahá'ís find such a world-embracing vision and system of values in the teachings of Bahá'u'lláh -- teachings which herald an era of planetary justice, prosperity and unity.”
(BIC, 1995, Conservation and Sustainable Development in the Bahá’í Faith)

“A Bahá’í Perspective on Development

“Development, in the Bahá'í view, is an organic process in which "the spiritual is expressed and carried out in the material."1 Meaningful development requires that the seemingly antithetical processes of individual progress and social advancement, of globalization and decentralization, and of promoting universal standards and fostering cultural diversity, be harmonized. In our increasingly interdependent world, development efforts must be guided by a vision of the type of world community we wish to create and be animated by a set of universal values. Just institutions, from the local to the planetary level, and systems of governance in which people can assume responsibility for the institutions and processes that affect their lives, are also essential.

“Bahá’u’lláh teaches that recognition of the fundamental spiritual principle of our age, the oneness of humanity, must be at the heart of a new civilization. Universal acceptance of this principle will both necessitate and make possible major restructuring of the world's educational, social, agricultural, industrial, economic, legal and political systems. This restructuring, which must be ordered by an ongoing and intensive dialogue between the two systems of knowledge available to humankind – science and religion – will facilitate the emergence of peace and justice throughout the world.”
(BIC, 1998, Valuing Spirituality in Development, p.2-3)

“Economic Development

The ultimate function of economic systems should be to equip the peoples and institutions of the world with the means to achieve the real purpose of development: that is, the cultivation of the limitless potentialities latent in human consciousness.

Society must develop new economic models shaped by insights that arise from a sympathetic understanding of shared experience, from viewing human beings in relation one to another, and from a recognition of the central role that family and community play in social and spiritual well-being. Within institutions and organizations, priorities must be reassessed. Resources must be directed away from those agencies and programs that are damaging to the individual, societies and the environment, and directed toward those most germane to furthering a dynamic, just and thriving social order. Such economic systems will be strongly altruistic and cooperative in nature; they will provide meaningful employment28 and will help to eradicate poverty in the world.”
(BIC, 1998, Valuing Spirituality in Development, p.13)

GROUP 2: FUTURES THINKING AND ENVISIONING

“Building a vision

Imagining a better future is a process that engages people in conceiving and capturing a vision of their ideal future. Envisioning, also known as ‘futures thinking,’ helps people to discover their possible or preferred futures, and to uncover beliefs and assumptions that underlie their visions and choices... The envisioning process can help people not only highlight their dreams of ‘where to next’, but also how their actions today contribute to or detract from their vision. This realisation is vital in helping people to take ownership of and responsibility for working towards a better future.” (excerpt from Tilbury & Wortman, 2004, p.18)

“Creating ownership and motivation

Envisioning is not a stand alone event. Rather, it marks the beginning of a journey in education for sustainability in which people begin to feel engaged, empowered and responsible to act in ways to reach their vision.” (excerpt from Tilbury & Wortman, 2004, p. 25)

“Case Study: It’s a Living Thing - Education for Sustainability Professional Development Program, Australia

Using futures thinking as an exercise, the ‘It’s a Living Thing (ILT)’ Education for Sustainability Professional Development Program aimed to improve the practice of education for sustainability across a range of sectors in Australia’s state of New South Wales. Following the envisioning exercise, participants paired up to engage in dialogue, discovering just how widely their visions varied. The sharing of visions also created opportunity for participants to reflect on their life experiences and values, and to critically think about how these factors have shaped their vision and expectations of the future. Delivered through a partnership between Macquarie University’s Graduate School of the Environment, the Australian Association for Environmental Education, New South Wales and the Nature Conservation Council of New South Wales, the program is just one example of the way in which envisioning is helping to build hope and inspire action for a more sustainable future. After reaching out to over 125 participants, program evaluations documented not only a change in participants’ understanding, but also increased skills, tools and initiative for promoting and implementing education for sustainability.”
(excerpt from Tilbury & Wortman, 2004, p.17)

BAHÁ’Í EXCERPTS

<è>“Only a comprehensive vision of a global society, supported by universal values and principles, can inspire individuals to take responsibility for the long-term care and protection of the natural environment. Bahá'ís find such a world-embracing vision and system of values in the teachings of Bahá'u'lláh -- teachings which herald an era of planetary justice, prosperity and unity.”
(BIC, 1995, Conservation and Sustainable Development in the Bahá’í Faith)

“It is certain that momentous undertakings cannot be brought to a successful conclusion in haste; that in such cases haste would only make waste.... ...the political world...cannot instantaneously evolve from the nadir of defectiveness to the zenith of rightness and perfection. Rather, qualified individuals must strive by day and by night, using all those means which will conduce to progress, until the government and the people develop along every line from day to day and even from moment to moment. ...when the pure intentions and justice of the ruler, the wisdom and consummate skill and statecraft of the governing authorities, and the determination and unstinted efforts of the people, are all combined; then day by day the effects of the advancement, of the far-reaching reforms, of the pride and prosperity of government and people alike, will become clearly manifest.”
('Abdu'l-Bahá, The Secret of Divine Civilization, p. 107-108)

Independent Investigation of Truth

[A]ll the nations of the world have to investigate after truth independently and turn their eyes from the moribund blind imitations of the past ages entirely. Truth is one when it is independently investigated, it does not accept division. Therefore the independent investigation of truth will lead to the oneness of the world of humanity. There is no contradiction between true religion and science.
(‘Abdu’l-Baha, spiritual principle identified in BIC, 1998, Valuing Spirituality in Development, p11-12)

A Bahá’í Perspective on Development

“Development, in the Bahá'í view, is an organic process in which "the spiritual is expressed and carried out in the material." Meaningful development requires that the seemingly antithetical processes of individual progress and social advancement, of globalization and decentralization, and of promoting universal standards and fostering cultural diversity, be harmonized. In our increasingly interdependent world, development efforts must be guided by a vision of the type of world community we wish to create and be animated by a set of universal values. Just institutions, from the local to the planetary level, and systems of governance in which people can assume responsibility for the institutions and processes that affect their lives, are also essential.

Economic Development

Society must develop new economic models shaped by insights that arise from a sympathetic understanding of shared experience, from viewing human beings in relation one to another, and from a recognition of the central role that family and community play in social and spiritual well-being. Within institutions and organizations, priorities must be reassessed. Resources must be directed away from those agencies and programs that are damaging to the individual, societies and the environment, and directed toward those most germane to furthering a dynamic, just and thriving social order. Such economic systems will be strongly altruistic and cooperative in nature; they will provide meaningful employment28 and will help to eradicate poverty in the world.
(BIC, 1998, Valuing Spirituality in Development, p.13)

GROUP 3: VALUES CLARIFICATION

“What do we value… and why?

Uncovering and understanding values are also essential steps in education for sustainability. People need to not only articulate what their vision for what a sustainable future looks like, but also to critically reflect on and articulate why it is important to them, what has informed their vision and what values make up their vision. Envisioning provides the opportunity for both participants and practitioners to explore relationships between their desired future and their personal values. Uncovering values also begins a journey during which people explore the links between their assumptions, their biases, their culture and family and subsequent decision-making and action. Participants begin to engage in and reflect on critical questions. What do I value, and why? What do other people value, and why? What has informed and influenced my values, and the values of others? Is my vision negotiable? What information, steps, skills and knowledge are needed to proceed towards this vision? Who needs to be involved in reaching this vision? Who is making the decisions?”
(excerpt from Tilbury & Wortman, 2004, p.25)

“If we are to fully participate in building a sustainable future we have to discover what [sustainable development] means for each of us through an envisioning process. Not only that but we have to question those visions, what influenced them, what they mean for our community as a whole, how sustainable they really are, how socially equitable they are, how environmentally sound they are.… By asking people to reflect on what has influenced their visions they can begin to clarify their values…”
(Excerpts from the personal reflective journal of Amanda Keogh on education for sustainability, in Tilbury & Wortman, 2004, p.23)

“The practice of ‘imagining a better future’…

Using tools such as facilitated workshops, drawings, mapping, reflection and dialogue, envisioning is a process that asks people to imagine a sustainable future. The tool of envisioning can be focused at a variety of scales, from the very local context up to a global scale. A small neighbourhood group might be asked to capture their vision for what a future ‘sustainable’ street might look like, while other multi-stakeholder groups might be asked to share a vision for a more sustainable city or region. In either case, the process starts as an individual task and moves through a number of stages towards developing a shared vision. Tasks might include asking participants to reflect and capture their visions through maps, drawings or other visual tools.

“Case Study, Enviroschools, New Zealand

‘Enviroschools is about children creating meaning from and of their world.’ (Educator, Enviroschools Program ‘Scrapbook)’
In New Zealand, the successful Enviroschools program is changing the way that students learn for the environment and their future. Envisioning forms a key part of the Enviroschools program, prompting students to think critically about several questions. How do we want our school to be in the future? What are our priorities? What difference will our decisions make? Students are asked to create a ‘whole school vision,’ producing an aerial view vision map with input from classes throughout the school. Posted prominently and accompanied by a storyboard and set of guiding principles, the map is used to prioritise class projects, raise awareness of shared goals and values, assist in student reflection and monitor progress.
The program also incorporates indigenous Maori learning styles through sharing of traditional stories and songs. Initiated as a pilot project in 1993 by the Hamilton City Council, management of the program became national in 2001, and has spread to over 80 schools around the country.
(Enviroschools Foundation (2004) ‘Enviroschools: How it Works’) (excerpt from Tilbury & Wortman, 2004, p.26)

BAHÁ’Í EXCERPTS

“Equity is fairness, the standard by which each person and group is able to maximize the development of their latent capacities. Equity differs from absolute equality in that it does not dictate that all be treated in exactly the same way. While everyone is endowed with talents and abilities, the full development of these capacities may require different approaches. It is equity that ensures that access and opportunity are fairly distributed so that this development might take place.

“Equity and justice are the twin guardians of society. Equity is the standard by which policy and resource commitment decisions should be made. Justice is the vehicle through which equity is applied, its practical expression in the life of the individual and society. It is only through the exercise of true justice that trust will be established among the diverse peoples, cultures and institutions of an increasingly interdependent world.”
(Spiritual principle identified in BIC, 1998, Valuing Spirituality in Development, p.9-10)

“Independent Investigation of Truth

Reality is one, and when truth is investigated and ascertained, it will lead to individual and collective progress. In the quest for truth, science and religion – the two systems of knowledge available to humankind – must closely and continuously interact. The insights and skills that represent scientific accomplishment must look to the force of spiritual commitment and moral principle to ensure their appropriate application.

Spiritual development involves investigating truth for one's self. Continual reflection, based on experience in applying this truth, is critical to the process of spiritual development. For collective investigation of truth and group decision making, consultation, which draws on the strength of the group and fosters unity of purpose and action, is indispensable. Institutions and those in positions of authority would do well to create conditions amenable to the meaningful investigation of truth, while fostering the understanding that human happiness and the establishment of peace, justice and unity are the ultimate goals of this investigation.
(Spiritual principle identified in BIC, 1998, Valuing Spirituality in Development, p11-12)

Environmental Stewardship

“We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment and is itself deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions.
(Shoghi Effendi 1933).

“Bahá'í Scriptures describe nature as a reflection of the sacred. They teach that nature should be valued and respected, but not worshipped; rather, it should serve humanity's efforts to carry forward an ever-advancing civilization. However, in light of the interdependence of all parts of nature…every effort should be made to preserve as much as possible the earth's bio-diversity and natural order.

“As trustees, or stewards, of the planet's vast resources and biological diversity, humanity must learn to make use of the earth's natural resources, both renewable and non-renewable, in a manner that ensures sustainability and equity into the distant reaches of time. This attitude of stewardship will require full consideration of the potential environmental consequences of all development activities. It will compel humanity to temper its actions with moderation and humility, realizing that the true value of nature cannot be expressed in economic terms. It will also require a deep understanding of the natural world and its role in humanity's collective development – both material and spiritual. Therefore, sustainable environmental management must come to be seen not as a discretionary commitment mankind can weigh against other competing interests, but rather as a fundamental responsibility that must be shouldered – a pre-requisite for spiritual development as well as the individual's physical survival.”
(Spiritual principle identified in BIC, 1998, Valuing Spirituality in Development, p.14-15)

GROUP 4: CRITICAL THINKING AND REFLECTION

“Every day we are exposed to a barrage of information, advertisements, and stories in newspapers, on billboards and on television… information that tells us what is important in the world… advertisements that tell us about our priorities in life… and billboards that encourage us to consume.

It may seem all too easy to just accept what we read and what we are told… But stop and think about what is really being said?… What are we really being sold?… What are the real messages?… Who is telling them and why are they telling them?… Who benefits from these messages?

Next, reflect on your own thoughts and perceptions… What assumptions are you making about the messages you read and hear?… How do your personal values influence these perceptions?… How have your family life, culture, gender or faith shaped the way you interpret these messages… the world?”
(excerpt from Tilbury & Wortman, 2004, p.31)

“Exploring such questions, their answers and the actions they provoke, capture the essence of a process called ‘critical thinking,’ an essential part of education for sustainability that challenges us to examine the way we interpret the world and how our knowledge and opinions are shaped by those around us. Critical thinking leads us to a deeper understanding of the interests behind power and politics in our communities, and of the influences of media and advertising in our lives, and it helps us to take action to work towards sustainability.

“Along with a process called values clarification, critical thinking helps us to uncover how our culture shapes our deepest held personal values and beliefs so that we can grasp both the personal and cultural dimensions of the many complex problems of sustainability. In doing so, critical thinking provides new inspiration for contributing to change for sustainability in genuinely autonomous and authentic ways.”
(excerpt from Tilbury & Wortman, 2004, p.32)

“Being critical, or thinking critically?

So what exactly is critical thinking? People sometimes mistake critical thinking with simply ‘being a critic’ of something. But in education for sustainability, critical thinking is a much more profound process, one involving a deep examination of power, consumption and the root causes of our sustainability challenges, whether they are linked to economic, ecological, social or cultural issues. It engages us in recognising bias in the world around us, and in reflecting on the assumptions underlying our knowledge, perspectives and opinions. Critical thinking involves asking deeper questions about the world we live in, and answering them in ways that reveal how our social, political and economic structures and processes might be changed to move towards sustainability… to challenge our assumed knowledge and question our current thinking.”
(excerpt from Tilbury & Wortman, 2004, p.32)

“Case Study, Engaging people in critical thinking for sustainability, WWF China

Teaching the practice of critical reflective thinking forms a key component of WWF China’s successful Environmental Educators Initiative (EEI), a project launched in 1997 to institutionalize education for sustainability in formal education across the country. Through workshops, EEI has engaged teacher educators and key master teachers from universities across China in critical thinking to challenge curriculum structures, encourage cross-curricular planning and promote participatory and interactive approaches to teaching and learning. The workshops also enhanced the capacities of teacher-educators to facilitate their own workshops with other teacher educators, education authorities and school administrators throughout China’s school system.

By helping to re-orient China’s environmental and nature studies toward education for sustainability, the EEI has prompted reflection on concepts, values, practices and effective ways to learn and build capacity in the education system. The EEI also contributed to the subsequent development of the China Ministry of the Environment's National Environment Education Guidelines, which demonstrate China’s commitment to ensuring that children learn about the environment and a sustainable future. The Guidelines affect close to 200 million primary and middle school students across China.
(WWF China (Undated) ‘Engaging people in sustainability: WWF China Education Programme’) (excerpt from Tilbury & Wortman, 2004, p.38)

BAHÁ’Í EXCERPTS

A Bahá’í Perspective on Development

“Communities that thrive and prosper in this future [from previous paragraph discussion the emergence of peace and justice throughout the world] will do so because they acknowledge the spiritual dimension of human nature and make the moral, emotional, physical and intellectual development of the individual a central priority. They will guarantee freedom of religion and encourage the establishment of places of worship. Their centers of learning will seek to cultivate the limitless potentialities latent in human consciousness and will pursue as a major goal the participation of all peoples in generating and applying knowledge. Remembering at all times that the interests of the individual and of society are inseparable, these communities will promote respect for both rights and responsibilities, will foster the equality and partnership of women and men, and will protect and nurture families. They will promote beauty, natural and man-made, and will incorporate into their design, principles of environmental preservation and rehabilitation. Guided by the concept of unity in diversity, they will support widespread participation in the affairs of society, and will increasingly turn to leaders who are motivated by the desire to serve. In these communities the fruits of science and technology will benefit the whole society, and work will be available for all.

“Communities such as these will prove to be the pillars of a world civilization – a civilization that will be the logical culmination of humanity's development efforts over vast stretches of time and geography. Bahá’u’lláh's statement that all people are "created to carry forward an ever-advancing civilization," implies that every person has both the right and the responsibility to contribute to this historic and far-reaching, collective enterprise, whose goal is nothing less than the peace, the prosperity and the unity of the entire human family.”
(BIC, 1998, Valuing Spirituality in Development, p.3-4)

Independent Investigation of Truth

GROUP 5: CRITICAL THINKING AND REFLECTION

“Questioning assumptions and recognising bias…

Critical thinking is a key component of education for sustainability because it challenges us to become actively conscious… to critically question assumptions and recognise bias and interests behind institutions, governments, media, companies and the people around us. It develops our ability to understand how background, culture and values interact to shape our knowledge and perceptions, and the knowledge and perceptions of others. Through critical thinking, we can begin to deconstruct our socialised views of the world, review our own assumptions and bias and comprehend that others around us see the world in similarly complex ways. Uncovering layers of assumptions that inform our actions, much like peeling back the layers of an onion, is an essential step in education for sustainability and a key component in learning for change towards a more sustainable future. Critical thinking allows us to re-construct a deeper understanding of how new political, social and economic structures and processes can better lead us to toward sustainability.”
(excerpt from Tilbury & Wortman, 2004, p.35-36)

“Exploring power relationships…

Critical thinking also helps us to question and explore power relationships in our communities, schools, workplaces and the wider world. We can begin to question the motivations behind hierarchies and leadership, and to understand the decisions that affect our lives. Who makes such decisions? Why are they made? According to what criteria? Whose interests do they serve? What are the long-term consequences of those decisions?”
(excerpt from Tilbury & Wortman, 2004, p.37)

“Understanding root causes…

Many of today’s problems in sustainability are highly complex, deeply embedded in the structure and function of our social and economic institutions. Without critical questioning, many people mistakenly attempt to address symptoms rather than causes of sustainability issues. Critical thinking helps to instead identify root causes of problems. Along with systemic thinking, it resists reducing sustainability issues to simple problems and solutions by constantly challenging us to link such symptoms with deeper underlying causes.
(excerpt from Tilbury & Wortman, 2004, p.39)

“Case Study, What we consume, WWF United Kingdom

One of the first education for sustainability programs to explicitly promote critical thinking following IUCN’s ‘World Conservation Strategy’ in 1980 and ‘Our Common Future’ in 1987 was WWF UK’s ‘What We Consume,’ a curriculum framework that explores issues of environment and development. Eight units and over 80 learning activities engage students in active processes of analysis, questioning, discussion and decision making, posing key questions that address economic issues, power and decision making, social issues and culture and ideology.

One of the learning activities in What We Consume is ‘Nature and Culture,’ an activity that encourages students to critically think about how different cultures view their relationships to nature. This group of activities uses a variety of techniques such as examining print adverts, using an attitude scale and sharing of stories and fables. Students reflect on the differing views and beliefs about nature in various cultures. Students also explore how factors such as religion and education affect perceptions of nature, and how conflicting views are often expressed in the world. Students are posed with questions such as: What views are dominant in each of the cultures? How are we taught particular attitudes toward nature? What roles do religion, education, technology and infrastructure play in this? What happens to beliefs and values about nature when two cultures come into contact? Which view of nature might be dominant in many societies around the world? Stories and fables about nature and culture from indigenous cultures also engage students in critical thinking about differing perspectives so that they can reflect on their own beliefs and values about nature.”
(p14-17. What We Consume: Ten curriculum units dealing with issues of environment and development’), (excerpt from Tilbury & Wortman, 2004, p.41).

BAHÁ’Í EXCERPTS

“A Bahá’í Perspective on Development

“Bahá’u’lláh's statement that all people are "created to carry forward an ever-advancing civilization," implies that every person has both the right and the responsibility to contribute to this historic and far-reaching, collective enterprise, whose goal is nothing less than the peace, the prosperity and the unity of the entire human family.

“Bahá'ís are optimistic that such a future is inevitable and, indeed, already beginning to emerge. They are also realistic, understanding that progress toward this future will require of mankind an enormous amount of perseverance, sacrifice and change. The precise speed and cost of this progress will be determined largely by the actions, in the years immediately ahead, of governments, multilateral organizations, the private sector, organizations of civil society, and key individuals. In striving toward this future, all concerned must clearly understand what they are working for and must be ever vigilant through self-reflection and self-evaluation if they are to become constructive participants in this process. Therefore, clear goals, meaningful policies and standards, identified programs, and agreed upon indicators of progress are necessary if advancement toward humanity's common future is to be charted and regular corrections to that course determined and carried out.
(BIC, 1998, Valuing Spirituality in Development, p.3-4)

Independent Investigation of Truth

Spiritual development involves investigating truth for one's self. Continual reflection, based on experience in applying this truth, is critical to the process of spiritual development. For collective investigation of truth and group decision making, consultation, which draws on the strength of the group and fosters unity of purpose and action, is indispensable. Institutions and those in positions of authority would do well to create conditions amenable to the meaningful investigation of truth, while fostering the understanding that human happiness and the establishment of peace, justice and unity are the ultimate goals of this investigation.”
(Spiritual principle identified in BIC, 1998, Valuing Spirituality in Development, p.11-12)

GROUP 6: PARTICIPATION IN DECISION MAKING

“Participation in education for sustainability

Education for sustainability seeks to develop learner's skills, abilities and motivation to contribute to sustainability. Through participation learners are at the center of the active participatory experience with learning, facilitation and decision making in the hands of the learners themselves. In education for sustainability, the community leader, group facilitator or educator is not considered the 'expert' but instead is a listener and facilitator dedicated to helping learners develop solutions and actions9. Building skills for participation through education for sustainability gives 'non-specialists' the opportunity to actively participate, build knowledge and develop leadership skills that contribute to action.”
(excerpt from Tilbury & Wortman, 2004, p.52)

“Participation by actively involving learners in building knowledge through dialogue about issues, questions or problems in small groups provides opportunities for all learners to contribute and reflect on the contributions of other participants. Dialogue can be stimulated by group discussion, community theatre or participatory mapping.”
(excerpt from Tilbury & Wortman, 2004, p.54)

“Participation in education for sustainability helps learners to self-organize, become more self-reliant, and develop a stronger sense of community identity.”
(excerpt from Tilbury & Wortman, 2004, p.54)

“Promoting action: participation for change…

Most importantly, genuine participation in education for sustainability is essential to building people’s abilities and empowering learners to take action for change toward sustainability. …Education for sustainability goes beyond a means of initiating learners to take a single action, such as planting a tree. Rather, it makes long-term participation a goal in itself by building the capacity of learners to lead, and to make their own decisions towards change. By becoming competent in making choices, decisions and critical reflection, learners build lifelong skills to both facilitate and participate in the process of working toward sustainability. And with such skills, they are more likely to take action with greater confidence in their own capacities.”
(excerpt from Tilbury & Wortman, 2004, p.56)

“Case Study, Learning for sustainability, South Africa

South Africa’s ‘Learning for Sustainability’ project introduced a new highly participatory teacher and learner-centred way of developing education to South Africa’s post-apartheid school system. It did so by introducing a learner-centred approach not only to the teaching of students, but also to the development of teacher skills.

A pilot project in teacher professional development conducted between 1997 and 2000 in two provincial education departments, Mpumalanga and Gauteng, engaged teachers to construct their own knowledge about sustainability, and to develop their own curricula centred on the needs of and relevance to individual students.

Throughout the pilot project, participatory group meetings, group problem solving exercises and study tours encouraged teachers to work through ideas for designing their own learning programmes, to engage in inquiry and to reflect on their actions. This learner-centred participation and reflection allowed for examination of issues in continually greater depth and sophistication. Teachers were continually engaged in reflecting and building knowledge about new classroom methodologies, questioning assumptions underpinning methodologies and developing learning programmes.

The outcomes of the project are being incorporated into formulating a National Environmental Education Policy in the country. [Eureta Janse van Rensburg and Heila Lotz Sisitka (2000) ‘Learning for Sustainability: An environmental education professional development case study informing education policy in practice’.
(excerpt from Tilbury & Wortman, 2004, p.55)

BAHÁ’Í EXCERPTS

Trustworthiness and Moral Leadership

[I]n the sight of God, trustworthiness is the bedrock of His Faith and the foundation of all virtues and perfections. A man deprived of this quality is destitute of everything. What shall faith and piety avail if trustworthiness be lacking? Of what consequence can they be? What benefit or advantage can they confer?

Of the manifold virtues in Bahá'í Scriptures which the individual is exhorted to cultivate, trustworthiness is of the first rank. Bahá’u’lláh states that the tranquility and security of the world, the stability of every affair – of every human transaction, of every contract negotiated, of every endeavor promulgated – depend on it. Whether in the home, at work, in the community or in business or political affairs, trustworthiness is at the heart of all constructive interaction and engagement. It is key to the maintenance of unity between diverse peoples and nations. Therefore, every development effort must include as a prime objective the inculcation of trustworthiness in the individuals, communities and institutions involved.

Those who wield authority bear a great responsibility to be worthy of public trust. Leaders – including those in government, politics, business, religion, education, the media, the arts and community organizations – must be willing to be held accountable for the manner in which they exercise their authority. Trustworthiness and an active morality must become the foundation for all leadership if true progress is to be achieved. Moral leadership, the leadership of the future, will find its highest expression in service to others and to the community as a whole. It will foster collective decision-making and collective action and will be motivated by a commitment to justice, including the equality of women and men, and to the well-being of all humanity. Moral leadership will manifest itself in adherence to a single standard of conduct in both public and private life, for leaders and for citizens alike.”
(Spiritual principle identified in BIC, 1998, Valuing Spirituality in Development, p.10-11)

Governance and Participation

“Blessed is the ruler who succoureth the captive, and the rich one who careth for the poor, and the just one who secureth from the wrong doer the rights of the downtrodden, and happy the trustee who observeth that which the Ordainer, the Ancient of Days hath prescribed unto him.

Good governance is essential to social progress. … Three factors that largely determine the state of governance are the quality of leadership, the quality of the governed and the quality of the structures and processes in place. There is an emerging international consensus on the core characteristics of good governance, especially in relation to formal government. These characteristics include democracy, the rule of law, accountability, transparency and participation by civil society.

“This consensus must be enlarged, however, to encompass an appreciation of the role that governance must assume in promoting the spiritual and material well-being of all members of society. Governance must be guided by universal values, including an ethic of service to the common good. It will need to provide for the meaningful participation of citizens in the conceptualization, design, implementation and evaluation of programs and policies that affect them. It should seek to enhance people's ability to manage change and should offer opportunities to increase their capacities and sense of worth…At the global level, a truly participatory system of governance will also need to be established.”
(Spiritual principle identified in BIC, 1998, Valuing Spirituality in Development, p.16-17)

GROUP 7: PARTNERSHIPS

“Breaking hierarchies and power structures…

Partnerships can also be effective in breaking hierarchies and challenging traditional power structures. Working towards sustainability will require transformations in education, community and corporate institutional structures to allow for change to occur. Partnerships that bring together individuals and groups with different perspectives and from different levels- local, regional, national and global- help to challenge old world views. When learning together shifts in perspectives and more long-term change is likely. Because they are largely nonhierarchical, partnerships can be a strong innovative force in transforming institutions such as formal education and reorienting them towards sustainable development. Cross-sectoral partnerships among local, regional and national groups can add value to local initiatives by helping to change larger institutional frameworks while maintaining local relevance.”
(excerpt from Tilbury & Wortman, 2004, p.71)

“Challenges to partnerships…

Creating lasting partnerships for sustainability requires time and persistence, as well as predictable and sustained resources for implementation. Partnerships may initially be threatened by a lack of trust among partners- transparency in decision making and dialogue can help to build such trust. Other issues may include ensuring complete representation of stakeholders, and maintaining the commitment and motivation of partners over time.”
(excerpt from Tilbury & Wortman, 2004, p.73)

CASE STUDY, WWF Tanzania Environmental Education Programme, Tanzania

The Tanzania Environmental Education Programme (TEEP) has built a broad base of partners to support its conservation efforts. The programme was planned in partnership from the very beginning with a wide range of institutions and organisations in education including the education ministry, education institutes, wildlife agencies and clubs and various media interests. Its strategic partnerships target key decision-making authorities at the national regional, district and village level; key multiplier organisations in higher and formal education; and grassroots groups with an impact at the local community level.

Through workshops, book series and trainings, TEEP has reached out to a wide range of teachers and principles, school staff, faith groups and environmental journalists. TEEP’s partnerships with government authorities have influenced government environmental policy, including a new Education and Training Policy, and led to workshops for key education and conservation decision-makers. Teacher training has also led to widespread implementation of ‘Greening’ initiatives in schools and communities across the country, and the development of a ‘Greening Manual,’ of which over 17,000 have been distributed.

Through their Integrated Conservation and Development Projects, TEEP has also created partners for field projects to act as multipliers for sustainable resource use. These partners include nursery workers, forest guards, district fisheries officers, health education officers, community leaders, village government leaders, women and faith groups, small businesses and teachers.

TEEP started in 1991 and is coordinated by WWF Tanzania. It aims to reduce poverty, hunger and disease through increasing understanding, skills and participation in sustainable management of natural resources. It is building the capacity of formal systems, such as primary schools, and grassroots groups, to deliver environmental education. It is regarded as widely effective in influencing environmental policy at national level, and in improving local capacity to use environmental education as a tool for conservation.
Mary Shuma (Undated) ‘The WWF Tanzania Environmental Education Programme’ (excerpt from Tilbury & Wortman, 2004, p.72)

BAHÁ’Í EXCERPTS

“Acceptance of the oneness of mankind is the first fundamental prerequisite for the reorganization and administration of the world as one country, the home of humankind.”
(Universal House of Justice, The Promise of World Peace, p. 13-14)

“...all the members of the human family, whether peoples or governments, cities or villages, have become increasingly interdependent. For none is self-sufficiency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved.”
('Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, 15, p. 32)

Equality of the Sexes

“The world of humanity is possessed of two wings: the male and the female. So long as these two wings are not equivalent in strength, the bird will not fly. Until womankind reaches the same degree as man, until she enjoys the same arena of activity, extraordinary attainment for humanity will not be realized; humanity cannot wing its way to heights of real attainment.

“The principle of the equality of the sexes is fundamental to all realistic thinking about the future well-being of the earth and its people. It represents a truth about human nature that has waited largely unrecognized throughout the long ages of humankind's childhood and adolescence. Whatever social inequities may have been dictated by the survival requirements of the past, they clearly cannot be justified at a time when humanity stands at the threshold of maturity.

“The denial of equality perpetrates injustice against one half of the world's population and promotes in men harmful attitudes and habits that are carried from the family to the workplace, to political life, and ultimately to international relations… Only as women are welcomed into full partnership in all fields of human endeavor will the moral and psychological climate be created in which peace can emerge and a just and united world civilization develop and flourish. Therefore, a deep commitment to the establishment of equality between men and women, in all departments of life and at every level of society, will be essential to humanity's advancement.”
(Spiritual principle identified in BIC, 1998, Valuing Spirituality in Development, p.10)

Independent Investigation of the Truth

“For collective investigation of truth and group decision making, consultation, which draws on the strength of the group and fosters unity of purpose and action, is indispensable. Institutions and those in positions of authority would do well to create conditions amenable to the meaningful investigation of truth, while fostering the understanding that human happiness and the establishment of peace, justice and unity are the ultimate goals of this investigation.”
(Spiritual principle identified in BIC, 1998, Valuing Spirituality in Development, p.11-12)

“Consultation is understood as a process of collective decision-making that maximizes participation by all segments of the community and seeks to arrive at the truth of a given matter. Achieving this goal will require that mechanisms be established and avenues be opened for community members to participate meaningfully in the conceptualization, design, implementation and evaluation of the policies and programs that affect them.”
(BIC, 1998, Valuing Spirituality in Development, p.19)

GROUP 8: SYSTEMIC THINKING

“Thinking Systemically

Suppose… your government wants to combat global warming, yet is planning to develop new airports… Why are such decisions being made? …

Systemic thinking helps us approach such questions by seeing the world differently. In essence, it inspires us with a new approach, an alternative to the ‘thinking legacy’ so evident in educational thinking and practice which emphasises analysis and understanding things by taking them apart. Systemic thinking offers a better way to understand and manage situations marked by complexity.”
(excerpt from Sterling, Chapter 6 in Tilbury & Wortman, 2004, p.79)

“The problem with much of our current thinking is we tend to think in ‘boxes’. We don’t always see the connections between things, how ‘this’ relates to ‘that’, or recognise that there might be other consequences to our actions than those we intended. One result is that we often don’t notice the 'side effects', 'hidden costs' or 'externalities' of our actions, evident at all levels, from community, to country to global affairs.”
(excerpt from Sterling, Chapter 6 in Tilbury & Wortman, 2004, p.80)

“In essence, systemic thinking is relational thinking, and its emphasis on integrative approaches and long-term solutions is critical to addressing the issues of sustainability…. Essentially, systemic approaches help us shift our focus and attention from ‘things’ to processes, from static states to dynamics, and from ‘parts’ to ‘wholes’.

“For many years, scientists, educators and policy makers have followed a fragmentary approach to knowledge – reflecting the roots of modern Western thinking in 300-plus years of an essentially reductionist and linear outlook which is deeply embedded in our culture. This is evidenced in separate disciplines, separate professions, separate government departments and overspecialisation. Similarly, our approaches to problems tend to be simple and mechanistic, evidenced in such phrases as ‘problem-solution,’ ‘either-or,’ and ‘cause-effect.’

“Simple problem solving encourages us to stick labels on things and ‘put them in a box,’ where we then seek singular solutions to what we perceive to be singular problems. Unfortunately, this approach often leads us to only address the symptoms of problems, rather than their underlying causes. Moreover, the ‘solution’ can then lead to further unanticipated problems.

“But most sustainability issues cannot be ‘solved’ in this sense – they are too complex, often involving many interacting environmental, economic and social factors, causes and consequences… require approaches which go beyond simple ‘problem-solution’ and ‘cause-effect’ thinking, and rather emphasise the multiple dimensions and dynamic nature of problems, and our need to adapt and continually learn to address them.”
(excerpt from Sterling, Chapter 6 in Tilbury & Wortman, 2004, p.81-82)

“Case Study, Making connections –the LinkingThinking project, Scotland

How can we help educators, students and our broader communities to perceive and think more relationally? With increasing calls to introduce systemic thinking skills both in education and sustainable development, WWF Scotland launched the 'LinkingThinking’ project to demystify and make accessible systems ideas and methodologies for educators and students. Launched in 1997 as a curriculum research and development project, the initial focus was around systems thinking, sustainability and the ecological management of Scotland's wild rivers. WWF Scotland thought that systems thinking had real potential to help teach about river catchments and sustainability. Later, this emphasis was broadened to address the issue of how to introduce systemic and relational thinking in education generally, and into specific Scottish curricula in particular… successful trialing period in 2003… The ‘LinkingThinking’ materials now consist of seven learning and teaching units plus a 'Toolbox' of activities, designed for flexible use by the interested teacher or lecturer for self-study and/or teaching. The materials also have potential use in community education, business and administration.

The project launch is due in late 2004, after which the project will continue as a research project involving a network of educators, using the WWF-UK learning website. The project has much potential for adaptation to different sectors and for international adoption. Details can be found at: http://www.wwflearning.co.uk
(excerpt from Sterling, Chapter 6 in Tilbury & Wortman, 2004, p.83)

BAHÁ’Í EXCERPTS

“All things are interconnected and flourish according to the law of reciprocity.

The principles of interconnectedness and reciprocity underlie the Bahá'í understanding of both the operations of the universe and the responsibilities of humankind.

"For every part of the universe is connected with every other part by ties that are very powerful and admit of no imbalance, nor any slackening whatever..." (Abdu’l-Baha)

"(C)o-operation and reciprocity are essential properties which are inherent in the unified system of the world of existence, and without which the entire creation would be reduced to nothingness." (Abdu’l-Baha)

"Were one to observe with an eye that discovereth the realities of all things, it would become clear that the greatest relationship that bindeth the world of being together lieth in the range of created things themselves, and that cooperation, mutual aid and reciprocity are essential characteristics in the unified body of the world of being, inasmuch all created things are closely related together and each is influenced by the other or deriveth benefit therefrom, either directly or indirectly."
(BIC, 1995, Conservation and Sustainable Development in the Bahá’í Faith)

Environmental Stewardship

We cannot segregate the human heart from the environment outside us and say that once one of these is reformed everything will be improved. Man is organic with the world. His inner life moulds the environment and is itself deeply affected by it. The one acts upon the other and every abiding change in the life of man is the result of these mutual reactions.
(Shoghi Effendi 1933).

Bahá'í Scriptures describe nature as a reflection of the sacred. They teach that nature should be valued and respected, but not worshipped; rather, it should serve humanity's efforts to carry forward an ever-advancing civilization. However, in light of the interdependence of all parts of nature, and the importance of evolution and diversity "to the beauty, efficiency and perfection of the whole," every effort should be made to preserve as much as possible the earth's bio-diversity and natural order.

As trustees, or stewards, of the planet's vast resources and biological diversity, humanity must learn to make use of the earth's natural resources, both renewable and non-renewable, in a manner that ensures sustainability and equity into the distant reaches of time. This attitude of stewardship will require full consideration of the potential environmental consequences of all development activities. It will compel humanity to temper its actions with moderation and humility, realizing that the true value of nature cannot be expressed in economic terms. It will also require a deep understanding of the natural world and its role in humanity's collective development – both material and spiritual. Therefore, sustainable environmental management must come to be seen not as a discretionary commitment mankind can weigh against other competing interests, but rather as a fundamental responsibility that must be shouldered – a pre-requisite for spiritual development as well as the individual's physical survival.”
(Spiritual principle identified in BIC, 1998, Valuing Spirituality in Development, p.14-15)

GROUP 9: SYSTEMIC THINKING

“Thinking Systemically

“Systemic thinking encourages us to see the world in a wider, more holistic way, recognising that issues and relationships are much more like a connected web than simply a series of separate boxes. A systemic thinker approaches issues in a way that is inclusive and integrative, seeing them as often highly interactive and interdependent. Whilst critical thinking is concerned with ideology, power and justice, systemic thinking is concerned with assumptions, pattern and relationship, and as such, is an essential – though often overlooked – complement to critical thinking. Systemic thinking also engages us in actively exploring and reflecting on our values, knowledge and skills, and can instill a sense of appreciation, humility and empathy – a recognition that sustainability issues often require a shift from a culture of control to one of participation and cooperative working. It helps us to consider how issues and possible solutions relate to others in our community – whether they are our neighbours, communities distant environments or future generations – and to better understand the connections and interdependence between human and natural systems.”
(excerpt from Sterling, Chapter 6 in Tilbury & Wortman, 2004, p.84)

“Perception of the wider world…

Systems thinking can help us to ask the right questions and look at problems so that we can perceive the world in a broader way. The integrative nature of sustainability requires us to question our own and other’s assumptions, boundaries and ‘systems of interest’. Our common divisions such as economy/ecology, local/global and present/future come under scrutiny as we struggle towards a more inclusive and ethically based worldview which recognises the planet as essentially a single system where all fates, both human and non-human, are ultimately bound together. By questioning the boundaries we have created around issues, and looking at different perspectives, we can see the ‘bigger picture’ and begin to take action by considering the effects of change to whole systems.”
(excerpt from Sterling, Chapter 6 in Tilbury & Wortman, 2004, p.86)

“Practice: wisdom in action…

“Common to many definitions of sustainability is the importance of relationships between present and future generations, physical and human systems, economy and ecology, local and global scales and people’s wants and needs. …

While systemic thinking may seem like a challenging approach to resolving problems, it prompts us to act mindfully and carefully with ‘systemic wisdom’ – working to build resilience and self-organisation in systems, all the while recognising that economic, social and ecological dimensions are inextricably linked.

… systems thinking…is unfamiliar and difficult - it's as if we have the ability but we don't use it much, and it's not practised. Interestingly, children seem to think this way quite naturally, but may be it's knocked out of them later… There is a huge but largely unrealised potential for the education mainstream to … cultivate systemic thinkers better-equipped for a deeply connected and rapidly changing world.”
(excerpt from Sterling, Chapter 6 in Tilbury & Wortman, 2004, p.90-91)

“Case Study, Systems and ecoliteracy, United States

The Center for Ecoliteracy in California recognises food systems and watersheds as essential systems that provide meaningful contexts for achieving ecological literacy. Its projects address a need to understand ecosystems and the cycles of life in order to create sustainable communities. Through their work, students gain a reverence for life as well as a connection to their local community. Currently, the Center is running a ‘Rethinking School Lunch’ project as part of an integrated curriculum using local food systems as a context for learning whilst restoring the connection of farms to communities, meals to culture and health to our children and environment. Details can be found at: http://www.ecoliteracy.org.
(excerpt from Sterling, Chapter 6 in Tilbury & Wortman, 2004, p.88)

BAHÁ’Í EXCERPTS

“All things are interconnected and flourish according to the law of reciprocity.

The principles of interconnectedness and reciprocity underlie the Bahá'í understanding of both the operations of the universe and the responsibilities of humankind.

"For every part of the universe is connected with every other part by ties that are very powerful and admit of no imbalance, nor any slackening whatever..." (Abdu’l-Baha)

Environmental Stewardship

References

'Abdu'l-Bahá, The Secret of Divine Civilization (available as e-text on Ocean Research Library)

Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, Translated by Shoghi Effendi, Published by National Spiritual Assembly of the Bahá'ís of the United State (Copyright 1952 (c) 1976), Bahá'í Publishing Trust, Wilmette, Illinois, 1983 Edition.

Bahá’í International Community (1995) Conservation and Sustainable Development in the Bahá’í Faith (available on line at http://statements.bahai.org/)

Bahá’í International Community (1998) Valuing Spirituality in Development (available on line at http://statements.bahai.org/)

The Universal House of Justice (1978) Selections from the Writings of 'Abdu'l-Bahá, Compiled by the Research Department of The Universal House of Justice, Translated by a Committee at the Bahá'í World Centre and by Marzieh Gail. The Camelot Press Limited, Southampton. (available as e-text on Ocean Research Library)

The Universal House of Justice (1985) The Promise of World Peace, October 1985 (available as e-text on Ocean Research Library)

Tilbury, D. and Wortman, D. (2004) Engaging People in Sustainability, Commission on Education and Communication, IUCN, Gland, Switzerland and Cambridge, UK (available at http://www.aries.mq.edu.au/pdf/EngagingPeopleV5.pdf)

Originally prepared for the 9th IEF Conference by Dimity Podger

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Last updated 10 April 2006