International
Environment Forum Web Site
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, but
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
“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.
“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 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.
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,
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
[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)
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
[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)
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, p.11-12)
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
[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)
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,
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
“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)
“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)
"(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)
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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