Insights and Baby Steps Journal Entry #1
Insights: I really found the information provided in Beyond You and Me to be very insightful. I read a little beyond the required reading into the chapter on Healthy Living in Community. I loved this chapter! What really struck me was the section called The Cycle of Life, Birth and Death in the Community. In the section it discusses the extremely supportive environment for pregnant mothers. I am a mom of three and I know first hand the limitations of 'mainstream' birthing practices. Having the support of a community during pregnancy as well as the connection with other females is a wonderful thing. During my first two pregnancies I was quite young and did not have an adequate support system. I was not actively informed of my birthing options. For the birth of my youngest child who is now 2 I was able to use midwives who offered me a deeper level of support than the overly busy OBGYN docs. Who would not want this support during pregnancy "After the blessings we bathe the expectant mothers’ feet in rosewater and massage their heads, shoulders, hands, and feet – six caring women to each woman.“This is like heaven,” Poppy sighs." (pg 206). I think any mother or soon to be mother can see how positive a supportive environment is for emotional as well as physical well being. The fact that much of this support comes from other women really provides a nurturing environment of understanding as well as knowledge provided from other mothers who have already experienced childbirth.
My baby steps: are to finish reading Elizabeth Royte's Garbage Land The Secret Trail of Trash and talk trash with my kids! We live in a society that does not like to think of the waste we produce if I can try to get my children to see that every bit of trash has to go somewhere and does not just disappear in the garbage can I will consider my baby steps a success. I also want to check out my son's school garden for some pointers on how to start my own. I think he will really enjoy sharing his expertise with me.
Wednesday, September 30, 2009
Other Emerging Efforts
Other Emerging Efforts
I chose to look at cohousing (http://www.cohousing.org/what_is_cohousing). Cohousing as defined at the afore mentioned website “is a type of collaborative housing in which residents actively participate in the design and operation of their own neighborhoods.
Cohousing residents are consciously committed to living as a community. The physical design encourages both social contact and individual space.” This type of living is fascinating to me as are the ecovillages we explore in this class. The concept of effective community living seems to be somewhat removed from the mainstream life where even in the suburbs there is a disconnect where for the most part neighbors are just seen as neighbors and not as a vital components of community life. In Hilo cohousing would be somewhat difficult because cohousing requires a climate of trust. Trust in neighbors, as well as trust in community goals and group decision making. I think there is a level of distrust in American society that is an offshoot of individualization. Where reliance on other people especially in relation to our children is seen as negative and full of potential dangers. In Hilo for a cohousing environment to be possible there must be a level of trust amongst participants as well as the larger community which would hopefully be supportive of this type of collaborative housing.
I chose to look at cohousing (http://www.cohousing.org/what_is_cohousing). Cohousing as defined at the afore mentioned website “is a type of collaborative housing in which residents actively participate in the design and operation of their own neighborhoods.
Cohousing residents are consciously committed to living as a community. The physical design encourages both social contact and individual space.” This type of living is fascinating to me as are the ecovillages we explore in this class. The concept of effective community living seems to be somewhat removed from the mainstream life where even in the suburbs there is a disconnect where for the most part neighbors are just seen as neighbors and not as a vital components of community life. In Hilo cohousing would be somewhat difficult because cohousing requires a climate of trust. Trust in neighbors, as well as trust in community goals and group decision making. I think there is a level of distrust in American society that is an offshoot of individualization. Where reliance on other people especially in relation to our children is seen as negative and full of potential dangers. In Hilo for a cohousing environment to be possible there must be a level of trust amongst participants as well as the larger community which would hopefully be supportive of this type of collaborative housing.
When Cultures Meet
When Cultures Meet
The possibility of committing a cultural taboo is high and can be an unintended consequence when two cultures meet. Communication that is solely based upon your own cultural view without regard of differing communication techniques can create conflict. For example in Japanese culture eye contact when communicating is limited whereas in American culture maintaining eye contact is a sign of active attention and communication. Using this example a problem could arise when the Japanese individual may feel discomfort with maintained eye contact while communicating with an American and an American may feel that the lack of eye contact signifies inattention to the conversation. In my nursing elective many of the chapters focus on cultural awareness as a necessity to providing respectful compassionate care for patients. Cultural awareness is something that an individual actively peruses and educates themselves in to allow for effective communication. I think although we can not know all cultural customs and taboos involved in communication we should at least be prepared when we are knowingly going to encounter someone from a different culture. The websites assigned for this assignment discuss the need for responsible traveling where as travelers it is our responsibility to act in culturally respectful ways, and participate as well as give back to host communities. Several years ago I was asked to serve Awa to a group of Tongan men. I unfortunately entered the situation with my cultural blinders on and did not foresee any potential taboos that I would encounter. I did not speak the language nor did I know anything about the culture. Halfway through serving I was informed (by one of the few English speakers in attendance) that the way I was sitting was considered to be very disrespectful. I hurriedly changed my position and felt terribly ignorant that I had not earlier inquired about the proper procedures of serving Awa. For effective communication and to avoid cultural taboos it is necessary to seek a cultural awareness that there is many different ways of communicating and that effective communication incorporates the knowledge of cultural differences.
The possibility of committing a cultural taboo is high and can be an unintended consequence when two cultures meet. Communication that is solely based upon your own cultural view without regard of differing communication techniques can create conflict. For example in Japanese culture eye contact when communicating is limited whereas in American culture maintaining eye contact is a sign of active attention and communication. Using this example a problem could arise when the Japanese individual may feel discomfort with maintained eye contact while communicating with an American and an American may feel that the lack of eye contact signifies inattention to the conversation. In my nursing elective many of the chapters focus on cultural awareness as a necessity to providing respectful compassionate care for patients. Cultural awareness is something that an individual actively peruses and educates themselves in to allow for effective communication. I think although we can not know all cultural customs and taboos involved in communication we should at least be prepared when we are knowingly going to encounter someone from a different culture. The websites assigned for this assignment discuss the need for responsible traveling where as travelers it is our responsibility to act in culturally respectful ways, and participate as well as give back to host communities. Several years ago I was asked to serve Awa to a group of Tongan men. I unfortunately entered the situation with my cultural blinders on and did not foresee any potential taboos that I would encounter. I did not speak the language nor did I know anything about the culture. Halfway through serving I was informed (by one of the few English speakers in attendance) that the way I was sitting was considered to be very disrespectful. I hurriedly changed my position and felt terribly ignorant that I had not earlier inquired about the proper procedures of serving Awa. For effective communication and to avoid cultural taboos it is necessary to seek a cultural awareness that there is many different ways of communicating and that effective communication incorporates the knowledge of cultural differences.
Tuesday, September 29, 2009
Other Traditional Cultures
Other Traditional Cultures
I chose to focus on Borneo's indigenous cultures that are threatened by deforestation. There are several indigenous cultures within Borneo whose sustainable history before the onset of foreign occupation enabled a sustainable lifestyle within the forest. One of the world’s oldest living rainforests is in Borneo. Before the advent of industrial logging, poaching, and palm oil plantations these rainforests completely covered the entire island. The tragedy of deforestation is that the Borneo rainforest is home to the “planet's most biologically diverse ecosystems, these forests are home to thousands of endemic animal, reptile, insect and plant species as well as orangutans, rhinos, hornbills, macaques, gibbons, tarsiers, and slow loris”. (http://www.borneoproject.org/article.php?list=type&type=4) Borneo's indigenous Dayak and Penan people where traditional hunter-gatherers that depended upon as well as sustainably managed areas of the rainforest. It is under the stewardship of the indigenous people of Borneo that the forests were able to thrive and contribute to plant and animal diversity as well as materials needed for indigenous life. Due to the destruction of the rainforest to support global commercialism the habitat of Borneo has changed drastically as deforestation continually infringes near the areas inhabited by indigenous cultures and forces adaptation inconsistent with cultural values of sustaining life from the forest.
The indigenous cultures of Borneo as with other many indigenous cultures were able to function sustainably within their surrounding environment. Sustainability is achieved for the indigenous cultures because there is a reverence for the land that fosters a harmonious replenishing interaction. With deforestation indigenous peoples are forced into becoming marginalized in the large society. Through aid groups like the Borneo Project, governmental preservation programs, and education the problems of deforestation can be slowed. Unfortunately the consumer need outweighs the urgency for preservation. Efforts to help preserve indigenous cultures may encounter problems because the indigenous culture is so intricately tied to an environment that is rapidly changing and offers no traditional cultural continuity. Efforts that try to help provide global awareness to the problems faced by these indigenous peoples may also contribute to promoting larger societal values as the cultural arts are sold for profits rather than to promote cultural traditions. The evils of consumerism ravage not only the environment which is destroyed to meet consumer demands but also indigenous cultures whose life of sustainably living with the land is irreparably damaged.
I chose to focus on Borneo's indigenous cultures that are threatened by deforestation. There are several indigenous cultures within Borneo whose sustainable history before the onset of foreign occupation enabled a sustainable lifestyle within the forest. One of the world’s oldest living rainforests is in Borneo. Before the advent of industrial logging, poaching, and palm oil plantations these rainforests completely covered the entire island. The tragedy of deforestation is that the Borneo rainforest is home to the “planet's most biologically diverse ecosystems, these forests are home to thousands of endemic animal, reptile, insect and plant species as well as orangutans, rhinos, hornbills, macaques, gibbons, tarsiers, and slow loris”. (http://www.borneoproject.org/article.php?list=type&type=4) Borneo's indigenous Dayak and Penan people where traditional hunter-gatherers that depended upon as well as sustainably managed areas of the rainforest. It is under the stewardship of the indigenous people of Borneo that the forests were able to thrive and contribute to plant and animal diversity as well as materials needed for indigenous life. Due to the destruction of the rainforest to support global commercialism the habitat of Borneo has changed drastically as deforestation continually infringes near the areas inhabited by indigenous cultures and forces adaptation inconsistent with cultural values of sustaining life from the forest.
The indigenous cultures of Borneo as with other many indigenous cultures were able to function sustainably within their surrounding environment. Sustainability is achieved for the indigenous cultures because there is a reverence for the land that fosters a harmonious replenishing interaction. With deforestation indigenous peoples are forced into becoming marginalized in the large society. Through aid groups like the Borneo Project, governmental preservation programs, and education the problems of deforestation can be slowed. Unfortunately the consumer need outweighs the urgency for preservation. Efforts to help preserve indigenous cultures may encounter problems because the indigenous culture is so intricately tied to an environment that is rapidly changing and offers no traditional cultural continuity. Efforts that try to help provide global awareness to the problems faced by these indigenous peoples may also contribute to promoting larger societal values as the cultural arts are sold for profits rather than to promote cultural traditions. The evils of consumerism ravage not only the environment which is destroyed to meet consumer demands but also indigenous cultures whose life of sustainably living with the land is irreparably damaged.
Hawaiian Culture and Sustainability
Hawaiian Culture and Sustainability
(1) Dr. Burrows says that Hawaiians have a connection to the land and a spiritual ecology. Have you observed this connection?
Dr. Burrows speaks of the connection the Hawaiians have to the land facilitated through a spiritual ecology. He describes the spiritual ecology as having a kinship with the land its climate its life forms and natural resources. I have observed this connection when I hear Hawaiian chants and/or through hula. In chants natural elements are personified and people can be described through natural elements. O ke au I kahuli wela ka honua, O ke au I kahuli lole ka lani, O ke au I kuka’iaka ka la, E ho’omalamalama I ka malama, O ke au o Makali’I ka po, … O Papa-huli-honua, O Papa-huli-lani, O Papa-nui-hanau-moku, O Papa I hoho ia Wakea, …Kanu ia Haloa ulu hahaloa, O ka lau o Haloa I ka ao la, Pu--ka--
At the time when the earth became hot, At the time when the heavens turned about, At the time when the sun was darkened, To cause the moon to shine, The time of the rise of the Pleiades…Papa-seeking-earth, Papa-seeking heaven, Great Papa giving birth to the islands, Papa lived with Wakea…Haloa was buried a long taro stalk grew, The offspring of Haloa born into the day, Came forth.
These are excerpts from the Kumulipo (ancient Hawaiian creation chant) that describe the interconnected relationship between the land and the people of Hawaii. The chant describes how the land is the sacred ancestor of the people of Hawaii who are descendants of Haloa (kalo/taro) born to Papahanumoku (earth mother) and Wakea (sky father). ‘Aina in Hawaiian means the land/ earth but it also has meanings of “to rule reign or enjoy the privileges and exercise the responsibilities of rule” (‘Olelo No’eau(1983) Bishop Museum). The ‘Aina is intricately tied to Hawaiian culture as a traditional Hawaiian core value. Dr William C. Rezentes describes the Hawaiian cultural value of ‘Aina as having ‘physical, psychological, and spiritual dimensions’(p22.Ka Lama Kukui (1996) A’ali’I Books ). The physical ‘Aina (land) is the provider of life, provider of everything needed for survival. The psychological ‘Aina is the self identity, emotions, thoughts, feelings, tied to the physical ‘Aina. The spiritual ‘Aina is the connectedness to the ancestors and gods through the land. This deep connective- ness can not easily be translatable to people not tied to the Hawaiian culture, but it is vital to incorporate the concept of land reverence before further destruction is done. Through chants and hula the interconnectedness and spiritual connection is exemplified as humans and nature have interchangeable elements and are both intertwined spiritually. Through hula this is done as the body mimics nature and flows rhythmically with nature.
(2) Do you feel a connection to Hawaii? If so when or where do you most connected? Do you have a sacred place? Describe the place and how it makes you feel?
I feel a connection to Hawaii. I feel connected when I am near the water it is almost like a feeling of bodily and spiritual rejuvenation when I am in the ocean. Dr. Burrows talked about the importance of having a sacred place. This place he describes can be a real place but it can also be a theology of place and could be within yourself. The ocean is a sacred place for me. It is a dualistic connection that I feel I have with the ocean I feel the realities of the water, the joy and weightlessness of being immersed in it, and I also feel an internal theology of place that facilitates a deeper connection with the ocean that allows me to feel rejuvenated.
(3) Why is indigenous ecology not just a new fad?
Indigenous ecology is not just a new fad. This spiritual ecology as exemplified with the Hawaiian culture facilitated a Hawaiian society that existed for hundreds of years. Indigenous ecology has existed for thousands of years and still exists to this day.
Dr. Burrows describes how indigenous ecology is not just a fad by using the 4 assumptions about indigenous societies described by Dr. Leslie Sponsel, “there are four assumptions about indigenous societies and their relationship to the environment—that they (1) have significant knowledge about the ecology of the ecosystems in their homelands, (2) practice an economy that uses their land and resources sustainable, (3) promote the conservation of their natural environment, and (4) are effectively guided in these and other matters by a profound spirituality in which the environment is respected and treated as sacred. Dr. Sponsel further states that if an indigenous society survives for centuries or millennia, then it has been sustainable, because it was based on an intimate native knowledge of the local environment.” (http://www.kohalacenter.org/puanakaike/burrows.html)
The Hawaiians as with many indigenous cultures are inherently tied to the environment. The early Hawaiians interconnectedness with the environment means that they evolved from the landscape using materials from the environment to facilitate as well as perpetuate a culture.
(4)Dr. Burrows mentioned that Hawaiians have evolved from the landscape. In what ways did they do this?
As I mentioned in my last answer Hawaiians evolved from the landscape because the landscape (environment) provided the materials to create facilitate and perpetuate their culture. The landscape also enabled spiritual evolution (religion) that circularly ties elements of the landscape as creator and Hawaiians as part of the landscape. In the example I used for my first answer the Hawaiian creation chant; Kumulipo describes how the land is the sacred ancestor of the people of Hawaii who are descendants of Haloa (kalo/taro) born to Papahanumoku (earth mother) and Wakea (sky father). ‘Aina in Hawaiian means the land/ earth but it also has meanings of “to rule reign or enjoy the privileges and exercise the responsibilities of rule” (‘Olelo No’eau (1983) Bishop Museum). The landscape is creator and Hawaiians are the offspring of the land who in turn become intricately tied to the land. The landscape facilitates a cultural as well as spiritual evolution as aspects of the environment are used to support community (materials used for shelter, hunting, food, games etc...) as well as rituals and traditions of Hawaiian life.
(5)How could Hawaiian religious and spiritual beliefs connect to sustainability?
(6)Do you believe that Hawaii is more sustainable than the western world? Why or Why not?
The close relationship that is part of the Hawaiian core value system develops what Dr. Burrows describes as a conservation ethic. Nature is seen as part of self identity so environmental impacts in this philosophy are not purely depleting but have a necessary restorative aspect where to hurt the land would be to hurt oneself. The ‘Aina is intricately tied to Hawaiian culture as a traditional Hawaiian core value. Dr William C. Rezentes describes the Hawaiian cultural value of ‘Aina as having ‘physical, psychological, and spiritual dimensions’ (p22.Ka Lama Kukui (1996) A’ali’I Books). The physical ‘Aina (land) is the provider of life, provider of everything needed for survival. The psychological ‘Aina is the self identity, emotions, thoughts, feelings, tied to the physical ‘Aina. The spiritual ‘Aina is the connectedness to the ancestors and gods through the land. This deep connective- ness can not easily be translatable to people not tied to the Hawaiian culture, but it is vital to incorporate the concept of land reverence before further destruction is done. Spiritual beliefs not only incorporate sustainability but are vital components of the Hawaiian culture. Dr. Burrows described Hawaiian values that facilitated a sustainable way of life; mana (faith and respect for nature), kapu and noa (protecting the sanctity of mana in humans and nature), Ike (deep understanding/knowledge of the environment, ‘Aina (bond connection life provider), lokahi (unity and harmony with the environment) and malama ‘aina (care and stewardship of the environment/creator). Often the larger societal macro system provides conflicting ideologies and imposes individualistic concepts that overlook/ignore traditional Hawaiian values of land respect, use, and preservation. These aspects are intricately tied with concepts of community. For example the concept of land ownership conflicts with cultural values shared by Hawaiians and many other island cultures, who view land as sacred to be honored and respected, not purely used. Hawaiian core values emphasize strong cultural connection and ties with the land however through colonization these values are no longer revered and have been replaced by western values. The replacing of traditional values means that present day Hawaii is far from sustainable. Consumerism means that we are in the constant state of demanding goods that have little to no real necessity for life in the islands. To live sustainably there must be a paradigm shift to reestablish traditional Hawaiian values of land reverence. One of the most important areas in preserving Hawaii’s future is incorporating green and sustainable building practices. For this to really work people must develop a cognizance of self as not separate, but tied to the land as exemplified within the Hawaiian culture. Social norms have become destructive. Through a major emphasis of consumer individualistic need, and the mentality of ‘bigger is better’ Hawaii is facing a commons dilemma. A classic and relatable analogy of this dilemma is described by Hardin (1968) ‘there is a common grassy area in the middle of town on which all residents are permitted to let their sheep graze as much as possible, but if all farmers do this, the commons will be overgrazed and the grass will disappear’. Everyone is taking from the land but efforts are not being made to replenish or preserve this resource. Houses are bigger, and development is in constant motion. A change of social norms both injunctive and descriptive must take place. A change in injunctive norms must be led by example, by incorporating green building methods, and encouraging smaller homes that go against caring for the current social trends. This change in trends will lead to a change in descriptive norms, where more homes are built green which will exemplify a concern for the ‘Aina. Leon Festinger was the first to investigate the theory of Cognitive dissonance. Cognitive dissonance is often the underlying factor for people maintaining a lifestyle that is environmentally (which is ultimately self) destructive. Reality becomes distorted to fit in to societal cues that drive us in the continual cycle of buying and wanting. In Hawaiian culture the land is intricately tied to concepts of self. In modern societal thought the land is separate and removed from concepts of self, so knowingly harming the environment by needing the huge home, or vehicle, means that these destructive acts will need to be justified (often by continuing the endless consumer cycle). Dissonance rationalizes the destructive behavior and ultimately changes a persons system of values. Owning the big energy consuming house values/outweighs making choices that preserve the ‘Aina.
(7) What ethic or value do you most resonate with and why?
Dr. Burrows discussed Hawaiian conservation values and practices which he described as follows:
1. Mana -power faith respect and reverence for nature
2.Kapu and Noa -(Sacred and Release). The regulatory means of protecting the sanctity of the mana in humans and nature,
3.Ike (Knowledge). The early Polynesians who became Kanaka maoli (native Hawaiians) were keen observers of the natural world and were able to use their intimate knowledge of nature to sail long distance voyages and manage the natural resources of the sea and land for fishing, farming and other uses,
4.Āina (The Living Earth). The earth, land, or the environment is viewed by Kanaka maoli as a living entity,
5.Lokahi (Unity, Balance, Harmony) - is equivalent to the modern biological concept of homeostasis in an ecosystem
6.Mālama ‘Āina (Caring for the Earth, Stewardship of Creation)
(http://www.kohalacenter.org/puanakaike/burrows.html)
I connect most with the conservation value of Lokahi. I think this value exhibits that reality that there must be a harmony between man and the environment to function healthily and effectively. Lokahi is not addressed in the western value system which promotes colonization of values and ideals at any cost regardless of environmental or indigenous cultural damage. If mainstream society were able to see the necessity of living with Lokahi we would be much more inclined to living more eco-consciously. The value of Lokahi can also be used with the relationship between cultures/societies where in an idyllic world the focus on the bigger picture of harmony outweighs miscommunications and/or differences.
(1) Dr. Burrows says that Hawaiians have a connection to the land and a spiritual ecology. Have you observed this connection?
Dr. Burrows speaks of the connection the Hawaiians have to the land facilitated through a spiritual ecology. He describes the spiritual ecology as having a kinship with the land its climate its life forms and natural resources. I have observed this connection when I hear Hawaiian chants and/or through hula. In chants natural elements are personified and people can be described through natural elements. O ke au I kahuli wela ka honua, O ke au I kahuli lole ka lani, O ke au I kuka’iaka ka la, E ho’omalamalama I ka malama, O ke au o Makali’I ka po, … O Papa-huli-honua, O Papa-huli-lani, O Papa-nui-hanau-moku, O Papa I hoho ia Wakea, …Kanu ia Haloa ulu hahaloa, O ka lau o Haloa I ka ao la, Pu--ka--
At the time when the earth became hot, At the time when the heavens turned about, At the time when the sun was darkened, To cause the moon to shine, The time of the rise of the Pleiades…Papa-seeking-earth, Papa-seeking heaven, Great Papa giving birth to the islands, Papa lived with Wakea…Haloa was buried a long taro stalk grew, The offspring of Haloa born into the day, Came forth.
These are excerpts from the Kumulipo (ancient Hawaiian creation chant) that describe the interconnected relationship between the land and the people of Hawaii. The chant describes how the land is the sacred ancestor of the people of Hawaii who are descendants of Haloa (kalo/taro) born to Papahanumoku (earth mother) and Wakea (sky father). ‘Aina in Hawaiian means the land/ earth but it also has meanings of “to rule reign or enjoy the privileges and exercise the responsibilities of rule” (‘Olelo No’eau(1983) Bishop Museum). The ‘Aina is intricately tied to Hawaiian culture as a traditional Hawaiian core value. Dr William C. Rezentes describes the Hawaiian cultural value of ‘Aina as having ‘physical, psychological, and spiritual dimensions’(p22.Ka Lama Kukui (1996) A’ali’I Books ). The physical ‘Aina (land) is the provider of life, provider of everything needed for survival. The psychological ‘Aina is the self identity, emotions, thoughts, feelings, tied to the physical ‘Aina. The spiritual ‘Aina is the connectedness to the ancestors and gods through the land. This deep connective- ness can not easily be translatable to people not tied to the Hawaiian culture, but it is vital to incorporate the concept of land reverence before further destruction is done. Through chants and hula the interconnectedness and spiritual connection is exemplified as humans and nature have interchangeable elements and are both intertwined spiritually. Through hula this is done as the body mimics nature and flows rhythmically with nature.
(2) Do you feel a connection to Hawaii? If so when or where do you most connected? Do you have a sacred place? Describe the place and how it makes you feel?
I feel a connection to Hawaii. I feel connected when I am near the water it is almost like a feeling of bodily and spiritual rejuvenation when I am in the ocean. Dr. Burrows talked about the importance of having a sacred place. This place he describes can be a real place but it can also be a theology of place and could be within yourself. The ocean is a sacred place for me. It is a dualistic connection that I feel I have with the ocean I feel the realities of the water, the joy and weightlessness of being immersed in it, and I also feel an internal theology of place that facilitates a deeper connection with the ocean that allows me to feel rejuvenated.
(3) Why is indigenous ecology not just a new fad?
Indigenous ecology is not just a new fad. This spiritual ecology as exemplified with the Hawaiian culture facilitated a Hawaiian society that existed for hundreds of years. Indigenous ecology has existed for thousands of years and still exists to this day.
Dr. Burrows describes how indigenous ecology is not just a fad by using the 4 assumptions about indigenous societies described by Dr. Leslie Sponsel, “there are four assumptions about indigenous societies and their relationship to the environment—that they (1) have significant knowledge about the ecology of the ecosystems in their homelands, (2) practice an economy that uses their land and resources sustainable, (3) promote the conservation of their natural environment, and (4) are effectively guided in these and other matters by a profound spirituality in which the environment is respected and treated as sacred. Dr. Sponsel further states that if an indigenous society survives for centuries or millennia, then it has been sustainable, because it was based on an intimate native knowledge of the local environment.” (http://www.kohalacenter.org/puanakaike/burrows.html)
The Hawaiians as with many indigenous cultures are inherently tied to the environment. The early Hawaiians interconnectedness with the environment means that they evolved from the landscape using materials from the environment to facilitate as well as perpetuate a culture.
(4)Dr. Burrows mentioned that Hawaiians have evolved from the landscape. In what ways did they do this?
As I mentioned in my last answer Hawaiians evolved from the landscape because the landscape (environment) provided the materials to create facilitate and perpetuate their culture. The landscape also enabled spiritual evolution (religion) that circularly ties elements of the landscape as creator and Hawaiians as part of the landscape. In the example I used for my first answer the Hawaiian creation chant; Kumulipo describes how the land is the sacred ancestor of the people of Hawaii who are descendants of Haloa (kalo/taro) born to Papahanumoku (earth mother) and Wakea (sky father). ‘Aina in Hawaiian means the land/ earth but it also has meanings of “to rule reign or enjoy the privileges and exercise the responsibilities of rule” (‘Olelo No’eau (1983) Bishop Museum). The landscape is creator and Hawaiians are the offspring of the land who in turn become intricately tied to the land. The landscape facilitates a cultural as well as spiritual evolution as aspects of the environment are used to support community (materials used for shelter, hunting, food, games etc...) as well as rituals and traditions of Hawaiian life.
(5)How could Hawaiian religious and spiritual beliefs connect to sustainability?
(6)Do you believe that Hawaii is more sustainable than the western world? Why or Why not?
The close relationship that is part of the Hawaiian core value system develops what Dr. Burrows describes as a conservation ethic. Nature is seen as part of self identity so environmental impacts in this philosophy are not purely depleting but have a necessary restorative aspect where to hurt the land would be to hurt oneself. The ‘Aina is intricately tied to Hawaiian culture as a traditional Hawaiian core value. Dr William C. Rezentes describes the Hawaiian cultural value of ‘Aina as having ‘physical, psychological, and spiritual dimensions’ (p22.Ka Lama Kukui (1996) A’ali’I Books). The physical ‘Aina (land) is the provider of life, provider of everything needed for survival. The psychological ‘Aina is the self identity, emotions, thoughts, feelings, tied to the physical ‘Aina. The spiritual ‘Aina is the connectedness to the ancestors and gods through the land. This deep connective- ness can not easily be translatable to people not tied to the Hawaiian culture, but it is vital to incorporate the concept of land reverence before further destruction is done. Spiritual beliefs not only incorporate sustainability but are vital components of the Hawaiian culture. Dr. Burrows described Hawaiian values that facilitated a sustainable way of life; mana (faith and respect for nature), kapu and noa (protecting the sanctity of mana in humans and nature), Ike (deep understanding/knowledge of the environment, ‘Aina (bond connection life provider), lokahi (unity and harmony with the environment) and malama ‘aina (care and stewardship of the environment/creator). Often the larger societal macro system provides conflicting ideologies and imposes individualistic concepts that overlook/ignore traditional Hawaiian values of land respect, use, and preservation. These aspects are intricately tied with concepts of community. For example the concept of land ownership conflicts with cultural values shared by Hawaiians and many other island cultures, who view land as sacred to be honored and respected, not purely used. Hawaiian core values emphasize strong cultural connection and ties with the land however through colonization these values are no longer revered and have been replaced by western values. The replacing of traditional values means that present day Hawaii is far from sustainable. Consumerism means that we are in the constant state of demanding goods that have little to no real necessity for life in the islands. To live sustainably there must be a paradigm shift to reestablish traditional Hawaiian values of land reverence. One of the most important areas in preserving Hawaii’s future is incorporating green and sustainable building practices. For this to really work people must develop a cognizance of self as not separate, but tied to the land as exemplified within the Hawaiian culture. Social norms have become destructive. Through a major emphasis of consumer individualistic need, and the mentality of ‘bigger is better’ Hawaii is facing a commons dilemma. A classic and relatable analogy of this dilemma is described by Hardin (1968) ‘there is a common grassy area in the middle of town on which all residents are permitted to let their sheep graze as much as possible, but if all farmers do this, the commons will be overgrazed and the grass will disappear’. Everyone is taking from the land but efforts are not being made to replenish or preserve this resource. Houses are bigger, and development is in constant motion. A change of social norms both injunctive and descriptive must take place. A change in injunctive norms must be led by example, by incorporating green building methods, and encouraging smaller homes that go against caring for the current social trends. This change in trends will lead to a change in descriptive norms, where more homes are built green which will exemplify a concern for the ‘Aina. Leon Festinger was the first to investigate the theory of Cognitive dissonance. Cognitive dissonance is often the underlying factor for people maintaining a lifestyle that is environmentally (which is ultimately self) destructive. Reality becomes distorted to fit in to societal cues that drive us in the continual cycle of buying and wanting. In Hawaiian culture the land is intricately tied to concepts of self. In modern societal thought the land is separate and removed from concepts of self, so knowingly harming the environment by needing the huge home, or vehicle, means that these destructive acts will need to be justified (often by continuing the endless consumer cycle). Dissonance rationalizes the destructive behavior and ultimately changes a persons system of values. Owning the big energy consuming house values/outweighs making choices that preserve the ‘Aina.
(7) What ethic or value do you most resonate with and why?
Dr. Burrows discussed Hawaiian conservation values and practices which he described as follows:
1. Mana -power faith respect and reverence for nature
2.Kapu and Noa -(Sacred and Release). The regulatory means of protecting the sanctity of the mana in humans and nature,
3.Ike (Knowledge). The early Polynesians who became Kanaka maoli (native Hawaiians) were keen observers of the natural world and were able to use their intimate knowledge of nature to sail long distance voyages and manage the natural resources of the sea and land for fishing, farming and other uses,
4.Āina (The Living Earth). The earth, land, or the environment is viewed by Kanaka maoli as a living entity,
5.Lokahi (Unity, Balance, Harmony) - is equivalent to the modern biological concept of homeostasis in an ecosystem
6.Mālama ‘Āina (Caring for the Earth, Stewardship of Creation)
(http://www.kohalacenter.org/puanakaike/burrows.html)
I connect most with the conservation value of Lokahi. I think this value exhibits that reality that there must be a harmony between man and the environment to function healthily and effectively. Lokahi is not addressed in the western value system which promotes colonization of values and ideals at any cost regardless of environmental or indigenous cultural damage. If mainstream society were able to see the necessity of living with Lokahi we would be much more inclined to living more eco-consciously. The value of Lokahi can also be used with the relationship between cultures/societies where in an idyllic world the focus on the bigger picture of harmony outweighs miscommunications and/or differences.
Project Ideas for Solo Project
Project Ideas
I was placed in group 3 and after a few thought provoking and enjoyable chats I realized that I wanted to go in a different direction than my group. I received the o.k. from Dr. Becker and I have been consumed with thinking about my project ever since. My project proposal is to come up with a curriculum (aimed at middle school students) to teach no only the values of sustainability but also the value of community minded thinking. I would like to develop a curriculum that encourages collective thinking in regards to approaching community as well as global environmental problems. The current westernized philosophy of teaching and learning is very individualistic; meaning that coming up with group solutions is not the norm. Rather the norm centers on self promotion and concepts of self gain. In my curriculum I would discuss cultural awareness that would build an understanding to enable a global community mindedness. Leadership qualities will be discussed and encouraged to promote a new generation of social entrepreneurs who not only see and understand the need of societal and environmental problems but also possess the skills, drive, and collective minded thinking to take action.
I was placed in group 3 and after a few thought provoking and enjoyable chats I realized that I wanted to go in a different direction than my group. I received the o.k. from Dr. Becker and I have been consumed with thinking about my project ever since. My project proposal is to come up with a curriculum (aimed at middle school students) to teach no only the values of sustainability but also the value of community minded thinking. I would like to develop a curriculum that encourages collective thinking in regards to approaching community as well as global environmental problems. The current westernized philosophy of teaching and learning is very individualistic; meaning that coming up with group solutions is not the norm. Rather the norm centers on self promotion and concepts of self gain. In my curriculum I would discuss cultural awareness that would build an understanding to enable a global community mindedness. Leadership qualities will be discussed and encouraged to promote a new generation of social entrepreneurs who not only see and understand the need of societal and environmental problems but also possess the skills, drive, and collective minded thinking to take action.
Broadening the Ecovillage Movement
Broadening the Ecovillage Movement
One of the disturbing points that was presented in the reading was that the “cult of Western consumer conformity is descending on the less industrialized parts of the world like an avalanche” (Beyond You and Me pg 260). The reading presents the issue in regards to less industrialized parts of the world; however the problem is much larger than that. This Westernization is not something new and the impacts are not solely reflected in less industrialized parts of the world, in fact minorities within the U.S. who have not assimilated must also deal with the westernization of values and ideals. The westernization extends in to almost all areas of life from what to buy, how to live, what to wear drive and even ideals of beauty. I am biracial my father is Caucasian and my mother is Asian. Some of my features are very much Asian, as a child growing up in the U.S. I became very aware that my ethnic features did not match the ideals of beauty presented in the media. I often wished for blonde hair and blue eyes and a more Caucasian nose. The tragedy of westernization does not simply lie in the demands for more superficial goods it lies much deeper where “People are even encouraged to reject their own ethnic and racial characteristics – to feel shame at being who they are” (pg 260). When new values and ideals outweigh traditional values and ideals self dissatisfaction develops this dissatisfaction further drives the effort to conform so more is done or bought in attempts to fit in with western ideals. Many females have plastic surgery to gain more ’western’ features. The reading discusses methods used with the Ladakhis to counteract the negative effects of westernization. What is often presented is a “glossy, exaggerated side of life in the West” (pg 261). This presentation of life in the West makes it easy to see why western ideals and values can enter and replace traditional ones. Yet the reality of ‘western’ life is far from idyllic. Exposing people to the realities of life instead of what is communicated through mass media enables the ability to preserve traditional cultural identities. In the reading this is done through “a program called Reality Tours, which enables Ladakhi leaders to travel to the West to see it for themselves. Exposing people to both the negative and the positive aspects of the West helps dispel many of the misconceptions about ‘modern’ life, and leaves participants with a better
sense of the benefits of their own culture. The tours also expose them to the growing concern for the environment around the world, thus providing support and inspiration for ecologically sustainable development within Ladakh itself” (p 262).
Another important point I learned from the reading is that communicating the need for sustainable living to mainstream society should not be from the standpoint of ‘superiority’. Dr. Gilman discusses the need to see a complementary relationship with mainstream society that facilitates ‘a more stable context’ that can allow for ecovillage communities, “see ourselves in a complementary, rather than a superior, relationship with those who are leading ‘mainstream’ lives. Many of the people who are doing wonderful things in various GEN communities are personally willing to be quite bold in their lifestyle experimentation. Yet if you look carefully at this, it often becomes clear that their experimentation is possible because the larger society provides a more stable context – thanks to all of those mainstream lives. The next step is to see our communities, not as complete unto themselves, but as centers of research, demonstration, and training that need their complementary relationship with mainstream communities to fulfill their mission. Beyond, I recommend finding willing partners in existing mainstream communities and build from there. Go first where you are welcome and welcome those who are already interested” (pg216). The lesson is that effective communication is facilitated from the standpoint of willingness to include, inform, and learn. I think the lack of effective communication can get in the way of informing many people about the necessity of living more sustainably. When people are approached from the standpoint that my way of life is better than yours it is only natural that the listener disconnects from what is being said. I recently encountered this problem with someone suggested that “technology is a disconnect from life” instead of listening I became defensive because much of what I do depends upon technology, technology even facilitates many connections that I have with other people. Effective communication would be to not make blanket statements of judgment to listen and inform when there is an open and not forced line of communication.
Dr. Vandana Shiva on page 279 discusses how our western concept of growth is based on an error in our way of thinking; “There are two levels to the present definition of growth in patriarchal systems. The first level has destroyed our societies by assuming that if you produce for yourself you are not producing. It has declared that very productive women are not productive. It has declared that subsistence peasants who meet all their needs and who do not depend on governments for welfare or on corporations for a job are unproductive. With the progress of globalization this definition has been expanded even further. We are made to believe that societies whose economies produce mainly for the needs of their own nations are not productive enough. Following this second level in the definition, growth takes place when we sell everything we produce on the international market and import everything we need from other nations. This rewards the rule of capital over the rule of life.” This is very insightful because it connects to issues of culture and communication and how they contribute in this respect to problems of globalization. What I understand from Dr. Shiva is that western culture perpetuates a no end in sight capitalistic set of values. Economic and individual values become outcome based “We are made to believe that societies whose economies produce mainly for the needs of their own nations are not productive enough...” societal communication perpetuates these values and does not communicate the rewards of living sustainably. Western growth is then perpetuated and reinforced through the communication of western capitalistic values. This shows the integrated relationship between communication and culture. For positive mainstream environmental changes to occur the culture must be one that communicates the need of sustainability and refocus it self away from being outcome based to being sustainably based.
One of the disturbing points that was presented in the reading was that the “cult of Western consumer conformity is descending on the less industrialized parts of the world like an avalanche” (Beyond You and Me pg 260). The reading presents the issue in regards to less industrialized parts of the world; however the problem is much larger than that. This Westernization is not something new and the impacts are not solely reflected in less industrialized parts of the world, in fact minorities within the U.S. who have not assimilated must also deal with the westernization of values and ideals. The westernization extends in to almost all areas of life from what to buy, how to live, what to wear drive and even ideals of beauty. I am biracial my father is Caucasian and my mother is Asian. Some of my features are very much Asian, as a child growing up in the U.S. I became very aware that my ethnic features did not match the ideals of beauty presented in the media. I often wished for blonde hair and blue eyes and a more Caucasian nose. The tragedy of westernization does not simply lie in the demands for more superficial goods it lies much deeper where “People are even encouraged to reject their own ethnic and racial characteristics – to feel shame at being who they are” (pg 260). When new values and ideals outweigh traditional values and ideals self dissatisfaction develops this dissatisfaction further drives the effort to conform so more is done or bought in attempts to fit in with western ideals. Many females have plastic surgery to gain more ’western’ features. The reading discusses methods used with the Ladakhis to counteract the negative effects of westernization. What is often presented is a “glossy, exaggerated side of life in the West” (pg 261). This presentation of life in the West makes it easy to see why western ideals and values can enter and replace traditional ones. Yet the reality of ‘western’ life is far from idyllic. Exposing people to the realities of life instead of what is communicated through mass media enables the ability to preserve traditional cultural identities. In the reading this is done through “a program called Reality Tours, which enables Ladakhi leaders to travel to the West to see it for themselves. Exposing people to both the negative and the positive aspects of the West helps dispel many of the misconceptions about ‘modern’ life, and leaves participants with a better
sense of the benefits of their own culture. The tours also expose them to the growing concern for the environment around the world, thus providing support and inspiration for ecologically sustainable development within Ladakh itself” (p 262).
Another important point I learned from the reading is that communicating the need for sustainable living to mainstream society should not be from the standpoint of ‘superiority’. Dr. Gilman discusses the need to see a complementary relationship with mainstream society that facilitates ‘a more stable context’ that can allow for ecovillage communities, “see ourselves in a complementary, rather than a superior, relationship with those who are leading ‘mainstream’ lives. Many of the people who are doing wonderful things in various GEN communities are personally willing to be quite bold in their lifestyle experimentation. Yet if you look carefully at this, it often becomes clear that their experimentation is possible because the larger society provides a more stable context – thanks to all of those mainstream lives. The next step is to see our communities, not as complete unto themselves, but as centers of research, demonstration, and training that need their complementary relationship with mainstream communities to fulfill their mission. Beyond, I recommend finding willing partners in existing mainstream communities and build from there. Go first where you are welcome and welcome those who are already interested” (pg216). The lesson is that effective communication is facilitated from the standpoint of willingness to include, inform, and learn. I think the lack of effective communication can get in the way of informing many people about the necessity of living more sustainably. When people are approached from the standpoint that my way of life is better than yours it is only natural that the listener disconnects from what is being said. I recently encountered this problem with someone suggested that “technology is a disconnect from life” instead of listening I became defensive because much of what I do depends upon technology, technology even facilitates many connections that I have with other people. Effective communication would be to not make blanket statements of judgment to listen and inform when there is an open and not forced line of communication.
Dr. Vandana Shiva on page 279 discusses how our western concept of growth is based on an error in our way of thinking; “There are two levels to the present definition of growth in patriarchal systems. The first level has destroyed our societies by assuming that if you produce for yourself you are not producing. It has declared that very productive women are not productive. It has declared that subsistence peasants who meet all their needs and who do not depend on governments for welfare or on corporations for a job are unproductive. With the progress of globalization this definition has been expanded even further. We are made to believe that societies whose economies produce mainly for the needs of their own nations are not productive enough. Following this second level in the definition, growth takes place when we sell everything we produce on the international market and import everything we need from other nations. This rewards the rule of capital over the rule of life.” This is very insightful because it connects to issues of culture and communication and how they contribute in this respect to problems of globalization. What I understand from Dr. Shiva is that western culture perpetuates a no end in sight capitalistic set of values. Economic and individual values become outcome based “We are made to believe that societies whose economies produce mainly for the needs of their own nations are not productive enough...” societal communication perpetuates these values and does not communicate the rewards of living sustainably. Western growth is then perpetuated and reinforced through the communication of western capitalistic values. This shows the integrated relationship between communication and culture. For positive mainstream environmental changes to occur the culture must be one that communicates the need of sustainability and refocus it self away from being outcome based to being sustainably based.
A Virtual Visit to an Ecovillage
A Virtual Visit to an Ecovillage
I really enjoyed this assignment, being able to see the ecovillages that are around the world and the opportunity provided through Living Routs to live within an ecovillage shows that there is a growing trend towards global connecting (global community). I chose the ecovillage Kibbutz Lotan (http://www.livingroutes.org/programs/p_lotan.htm) which is located in Israel's southern Arava valley. I chose this ecovillage because I find it really intriguing that “Palestinian-Arab, Bedouin and Jewish Israelis who are striving for a just and lasting peace” are working together to “Gain hands-on experience in ecological design, green building and sustainable agriculture and put permaculture into action in a Bedouin Village in the Negev Desert”. The Israeli-Palestinian conflict is one of the world’s most long standing major sources of instability. The U.S. is tied to the conflict by providing military aid ($) to the Israelis. This means we are tied to the blood shed involved in the conflict. In the present situation many Palestinians in the West Bank and Gaza Strip live in oppression. Where under Israeli military occupation Palestinians in the area have no citizenship, or power. With the many recent Israeli settlements that have forced many Palestinians to move there are over 65 UN resolutions condemning the Israeli treatment of the Palestinians. For many in the U.S. due to media influence and one sided reporting we often side with the Israelis. We fail to see our unjust active involvement in the military aid we provide only for the Israelis so we overlook atrocities that other nations deplore. This ecovillage intrigued me because it shows that there is positive communication taking place that a community is run with participants from rival nations to tackle global environmental problems. The aspect that intrigued me the most about this ecovillage is the necessity to address social injustices as well as cultural differences. The ecovillage educates “Peacebuilding and Social Justice”...where “Students explore social and environmental justice issues in Israel/Palestine from a variety of Israeli and Palestinian and Bedouin perspectives and learn tools for building a just peace”. In the readings from Beyond You and Me one of the points made in the introduction was the necessity of “learning the subtleties of constructive and mutually beneficial interaction within a community setting may take a major effort. Rebuilding human community is an endeavor whose immense challenges should not be underestimated...and involves a healing process in which we step out of the cycles of pain, mistrust and violence...” This aspect of addressing cultural differences and social injustices intrigues me because it really shows that a global community could be attainable if tremendous effort is put forth to overcome differences and work towards common goals. I would like to visit this ecovillage because I think that this ecovillage above the others may give a deeper understanding of how a functional community can work even when faced with cultural differences. This ecovillage must rely on trust to run effectively therefore there is no room for harbored feelings of animosity and hate. I would like to incorporate the aspect of cultural awareness into my lifestyle. Living in Hawaii it is particularly important to have an understanding of cultural differences that may get in the way of effective communication. This ecovillage really shows the potential for community connection when cultural differences are addressed and commonalities are found by means of environmental stewardship. Maybe addressing the bigger environmental needs of our planet will enable a global connection and hopefully lead to a positive global community.
I really enjoyed this assignment, being able to see the ecovillages that are around the world and the opportunity provided through Living Routs to live within an ecovillage shows that there is a growing trend towards global connecting (global community). I chose the ecovillage Kibbutz Lotan (http://www.livingroutes.org/programs/p_lotan.htm) which is located in Israel's southern Arava valley. I chose this ecovillage because I find it really intriguing that “Palestinian-Arab, Bedouin and Jewish Israelis who are striving for a just and lasting peace” are working together to “Gain hands-on experience in ecological design, green building and sustainable agriculture and put permaculture into action in a Bedouin Village in the Negev Desert”. The Israeli-Palestinian conflict is one of the world’s most long standing major sources of instability. The U.S. is tied to the conflict by providing military aid ($) to the Israelis. This means we are tied to the blood shed involved in the conflict. In the present situation many Palestinians in the West Bank and Gaza Strip live in oppression. Where under Israeli military occupation Palestinians in the area have no citizenship, or power. With the many recent Israeli settlements that have forced many Palestinians to move there are over 65 UN resolutions condemning the Israeli treatment of the Palestinians. For many in the U.S. due to media influence and one sided reporting we often side with the Israelis. We fail to see our unjust active involvement in the military aid we provide only for the Israelis so we overlook atrocities that other nations deplore. This ecovillage intrigued me because it shows that there is positive communication taking place that a community is run with participants from rival nations to tackle global environmental problems. The aspect that intrigued me the most about this ecovillage is the necessity to address social injustices as well as cultural differences. The ecovillage educates “Peacebuilding and Social Justice”...where “Students explore social and environmental justice issues in Israel/Palestine from a variety of Israeli and Palestinian and Bedouin perspectives and learn tools for building a just peace”. In the readings from Beyond You and Me one of the points made in the introduction was the necessity of “learning the subtleties of constructive and mutually beneficial interaction within a community setting may take a major effort. Rebuilding human community is an endeavor whose immense challenges should not be underestimated...and involves a healing process in which we step out of the cycles of pain, mistrust and violence...” This aspect of addressing cultural differences and social injustices intrigues me because it really shows that a global community could be attainable if tremendous effort is put forth to overcome differences and work towards common goals. I would like to visit this ecovillage because I think that this ecovillage above the others may give a deeper understanding of how a functional community can work even when faced with cultural differences. This ecovillage must rely on trust to run effectively therefore there is no room for harbored feelings of animosity and hate. I would like to incorporate the aspect of cultural awareness into my lifestyle. Living in Hawaii it is particularly important to have an understanding of cultural differences that may get in the way of effective communication. This ecovillage really shows the potential for community connection when cultural differences are addressed and commonalities are found by means of environmental stewardship. Maybe addressing the bigger environmental needs of our planet will enable a global connection and hopefully lead to a positive global community.
Beyond You and Me Reading Response 1
Beyond You an Me Reading Response 1
Much of the focus of the reading centers on the concept of community. That through community there is a connection not only with others but a connection that enables empathy, awareness, connection (to environment as well as others), and the facilitation of collaborative changes (or collaborative efforts to change). This concept really enabled me to see (from a new standpoint) the destructive love affair with consumerism (and the negative environmental consequences) that our society suffers from. Here in the U.S. individualization is prized and promoted. The concept of self betterment/fulfillment outweighs group thoughts and community connectiveness. This ‘self’ thought means that there is a disconnect, a disconnect with the community around us as well as a disconnect with the environment around us. It is through this disconnect that we enable destructive environmental damage to continue. At the source it is because of our individual consumer needs that promotes and continues these destructive problems. Moving out towards the macro level of society you can see the cause of our current environmental predicament is that most people function through this disconnect so ultimately society functions through a level of disconnection. “For people raised within the hyperindividualized paradigm, or in settings where people come from diverse or even warring factions, learning the subtleties of constructive and mutually beneficial interaction within a community setting may take a major effort. Rebuilding human community is an endeavor whose immense challenges should not be underestimated. Sustaining community necessarily involves a healing process in which we step out of the cycles of pain, mistrust and violence that run through human history and take responsibility for initiating new patterns” (Beyond You an Me, xi i).
What I found really insightful was the concept of trust that was discussed or implied throughout many of the readings. From the Dagara to the Kitezh communities have trust as a main functional component. When trust is removed as it is in individualized cultures fear and mistrust blockade connections and foster the detrimental consequences of a disassociation with people and the environment around us. Trust enables working towards a common goal, trust enables a supportive environment where positive change can be initiated and facilitated. The reading helped me think of the way so many of us raise our children to mistrust others. We so often only teach our children of the ‘dangers of strangers’ while this is necessary to protect our children it is also necessary for our children to develop trust in others. As a parent I think trust in others must also be taught and shown to children by example. I think that active community involvement harbors these positive feelings. Community work is a start that everyone can participate in to counter the disconnect that disables our societies need for effective positive change. The reading was a real eye opener to me on the importance of helping my children see the need to participate and care for their community, as well as the need to trust in others to facilitate positive change.
Much of the focus of the reading centers on the concept of community. That through community there is a connection not only with others but a connection that enables empathy, awareness, connection (to environment as well as others), and the facilitation of collaborative changes (or collaborative efforts to change). This concept really enabled me to see (from a new standpoint) the destructive love affair with consumerism (and the negative environmental consequences) that our society suffers from. Here in the U.S. individualization is prized and promoted. The concept of self betterment/fulfillment outweighs group thoughts and community connectiveness. This ‘self’ thought means that there is a disconnect, a disconnect with the community around us as well as a disconnect with the environment around us. It is through this disconnect that we enable destructive environmental damage to continue. At the source it is because of our individual consumer needs that promotes and continues these destructive problems. Moving out towards the macro level of society you can see the cause of our current environmental predicament is that most people function through this disconnect so ultimately society functions through a level of disconnection. “For people raised within the hyperindividualized paradigm, or in settings where people come from diverse or even warring factions, learning the subtleties of constructive and mutually beneficial interaction within a community setting may take a major effort. Rebuilding human community is an endeavor whose immense challenges should not be underestimated. Sustaining community necessarily involves a healing process in which we step out of the cycles of pain, mistrust and violence that run through human history and take responsibility for initiating new patterns” (Beyond You an Me, xi i).
What I found really insightful was the concept of trust that was discussed or implied throughout many of the readings. From the Dagara to the Kitezh communities have trust as a main functional component. When trust is removed as it is in individualized cultures fear and mistrust blockade connections and foster the detrimental consequences of a disassociation with people and the environment around us. Trust enables working towards a common goal, trust enables a supportive environment where positive change can be initiated and facilitated. The reading helped me think of the way so many of us raise our children to mistrust others. We so often only teach our children of the ‘dangers of strangers’ while this is necessary to protect our children it is also necessary for our children to develop trust in others. As a parent I think trust in others must also be taught and shown to children by example. I think that active community involvement harbors these positive feelings. Community work is a start that everyone can participate in to counter the disconnect that disables our societies need for effective positive change. The reading was a real eye opener to me on the importance of helping my children see the need to participate and care for their community, as well as the need to trust in others to facilitate positive change.
Extra Credit Post: 0 Carbon Emissions
Extra Credit Questions: Cornell plans for 0 carbon emissions by 2050
The example and initiative set by Cornell to cut net carbon emissions to zero by 2050 is an extremely positive step foreword towards creating and promoting a functional academic environment with minimal negative environmental impacts. I believe that universities and collages are in the position to promote understanding of environmental issues as well as having a receptive audience willing to incorporate change. The higher education learning environments are particularly receptive to change in large part due to the flexibility of constituents this flexibility means that the ability to facilitate larger scale positive changes become much easier. The plan for Cornell focuses on five key areas; green development, energy conservation, fuel mix and renewable energy, transportation, and carbon offsetting actions. UH Hilo could definitely follow this example, in fact the environment here in Hawaii could promote meeting 0 emissions goals even faster if an effort is truly made. Here in Hawaii we have a wonderful opportunity to use solar power and other alternative power sources. The UH Hilo campus is also much smaller with a smaller constituent base than at Cornell so these goals of achieving and facilitating plans for 0 carbon emissions are much easier to achieve. For the plan to work here at UH Hilo there must be support and motivation from staff, students and faculty, everyone must be onboard. One of the easier actions to take towards the plan could be for faculty to present required information to students in a paperless format this could also be a way for students to submit assignments. In the DL (distance learning) program we already incorporate semi paperless learning however in many of my classes printing of downloaded material is still quite necessary. Paperless format can work quite well for various administrative departments within the school where applications, records and other forms could be obtained and turned in solely online. UH Hilo could also follow the lead of Cornell in the initiative to incorporate green development. With the proposal for additional housing and classroom facilities that UH Hilo is developing the commitment to green building practices should be incorporated. Any new building would have the ability to incorporate energy standards that limit energy use. I have not been on the UH Hilo campus for quite a few years now but when I attended classes on campus I was always dismayed at the necessity of air conditioning in so many of the buildings. The necessity stems from poor planning that does not allow for adequate air flow. New construction could incorporate buildings that are not so reliant on air conditioning. Universities also are in the unique position of facilitating research. UH Hilo with available funding could develop more programs to research newer technologies for energy production. On the Big Island wind energy as well as geothermal technologies could be used quite effectively. The university could be in a position to research as well as develop access to alternative energy forms. UH Hilo has many buildings that are not on campus various ag. buildings and research centers around the island could also use catchman water where applicable as a means of a water supply. For example the offices at Panaewa are small enough to enable effective catchman use. There is a large ag. department here at UH Hilo that could effectively grow produce that the university could incorporate into food served on campus. Telecommuting is also an area that UH Hilo can effectively take advantage of. Using teleconferencing or develop larger and more diversified DL programs that require little to no traveling could also have a big impact in the right direction. As I mentioned earlier for the effectiveness of the plan everyone must be onboard because changes would definitely need to take place. Everyone must help facilitate the change. However the actual planning and change implementation must come from the top down were the administration incorporates as part of its academic mission to become more energy efficient and facilitates changes that students can adopt. Each student has the ability to ignite the change by contacting the administration and proposing ways and a desire for the school to run more efficiently. From my personal perspective part of taking this class was for me to develop awareness and an ability to incorporate positive changes as well as promote these changes. As students in this class we could organize and present a plan to the university to incorporate positive eco-friendly changes. I can imagine several barriers to facilitating the changes necessary for UH Hilo to reach the goals of 0 carbon emissions. First there is already the impact of reduced funding where some might say would prevent any additional spending towards a plan. However an opportunity to develop new energy technologies could be a potential future money source for the university. Any energy conservation methods set in place now in the long run would enable the university to save money. Also with a larger DL offering more students can be enrolled at UH Hilo without the impact and cost of having to use actual on campus facilities so more money can be generated for the school. So proposals for change should focus on long term savings as well as the positive environmental impacts to outweigh the negatives of limited funding. I really feel that UH HIlo has a unique opportunity to follow the initiative of Cornell. The capabilities are there the solutions and actions can be made available it is truly up to us to make it happen lets try for 0 carbon emissions by 2025
The example and initiative set by Cornell to cut net carbon emissions to zero by 2050 is an extremely positive step foreword towards creating and promoting a functional academic environment with minimal negative environmental impacts. I believe that universities and collages are in the position to promote understanding of environmental issues as well as having a receptive audience willing to incorporate change. The higher education learning environments are particularly receptive to change in large part due to the flexibility of constituents this flexibility means that the ability to facilitate larger scale positive changes become much easier. The plan for Cornell focuses on five key areas; green development, energy conservation, fuel mix and renewable energy, transportation, and carbon offsetting actions. UH Hilo could definitely follow this example, in fact the environment here in Hawaii could promote meeting 0 emissions goals even faster if an effort is truly made. Here in Hawaii we have a wonderful opportunity to use solar power and other alternative power sources. The UH Hilo campus is also much smaller with a smaller constituent base than at Cornell so these goals of achieving and facilitating plans for 0 carbon emissions are much easier to achieve. For the plan to work here at UH Hilo there must be support and motivation from staff, students and faculty, everyone must be onboard. One of the easier actions to take towards the plan could be for faculty to present required information to students in a paperless format this could also be a way for students to submit assignments. In the DL (distance learning) program we already incorporate semi paperless learning however in many of my classes printing of downloaded material is still quite necessary. Paperless format can work quite well for various administrative departments within the school where applications, records and other forms could be obtained and turned in solely online. UH Hilo could also follow the lead of Cornell in the initiative to incorporate green development. With the proposal for additional housing and classroom facilities that UH Hilo is developing the commitment to green building practices should be incorporated. Any new building would have the ability to incorporate energy standards that limit energy use. I have not been on the UH Hilo campus for quite a few years now but when I attended classes on campus I was always dismayed at the necessity of air conditioning in so many of the buildings. The necessity stems from poor planning that does not allow for adequate air flow. New construction could incorporate buildings that are not so reliant on air conditioning. Universities also are in the unique position of facilitating research. UH Hilo with available funding could develop more programs to research newer technologies for energy production. On the Big Island wind energy as well as geothermal technologies could be used quite effectively. The university could be in a position to research as well as develop access to alternative energy forms. UH Hilo has many buildings that are not on campus various ag. buildings and research centers around the island could also use catchman water where applicable as a means of a water supply. For example the offices at Panaewa are small enough to enable effective catchman use. There is a large ag. department here at UH Hilo that could effectively grow produce that the university could incorporate into food served on campus. Telecommuting is also an area that UH Hilo can effectively take advantage of. Using teleconferencing or develop larger and more diversified DL programs that require little to no traveling could also have a big impact in the right direction. As I mentioned earlier for the effectiveness of the plan everyone must be onboard because changes would definitely need to take place. Everyone must help facilitate the change. However the actual planning and change implementation must come from the top down were the administration incorporates as part of its academic mission to become more energy efficient and facilitates changes that students can adopt. Each student has the ability to ignite the change by contacting the administration and proposing ways and a desire for the school to run more efficiently. From my personal perspective part of taking this class was for me to develop awareness and an ability to incorporate positive changes as well as promote these changes. As students in this class we could organize and present a plan to the university to incorporate positive eco-friendly changes. I can imagine several barriers to facilitating the changes necessary for UH Hilo to reach the goals of 0 carbon emissions. First there is already the impact of reduced funding where some might say would prevent any additional spending towards a plan. However an opportunity to develop new energy technologies could be a potential future money source for the university. Any energy conservation methods set in place now in the long run would enable the university to save money. Also with a larger DL offering more students can be enrolled at UH Hilo without the impact and cost of having to use actual on campus facilities so more money can be generated for the school. So proposals for change should focus on long term savings as well as the positive environmental impacts to outweigh the negatives of limited funding. I really feel that UH HIlo has a unique opportunity to follow the initiative of Cornell. The capabilities are there the solutions and actions can be made available it is truly up to us to make it happen lets try for 0 carbon emissions by 2025
Friday, September 25, 2009
Class Scavenger Hunt
Scavenger Hunt Questions.
1) Who grows plants for laau lapaau? Mercedes Ritte
2) Whose dream is it to get an MFA? 'Alohi Gronquist
3) Who survived an accident? Jessica Rapholz
4) Whose a hula instructor? Robbie is a hula instructor.
5) Who was on "Hawai'i 5.0"? This is an easy one it is yours truly. Like I said in my profile no paparazzi please
6) Who is taking the course from the island of Molokai? Mercedes Ritte/ Ivalyn Kawamae is from Molokai as well but I believe she is taking classes in Hilo.
7) Describe one thing you read in someone's profiles that impressed or inspired you (include the name of the person whose profile it is). I was really interested in Mercedes profile because she talked about a 10yr sustainable plan for her community in Molokai. I am interested in the receptiveness of the community as well as the commitment of the community to implement this plan. If successful the other islands can use Molokai as an example for what can be done to live as a sustainable community.
1) Who grows plants for laau lapaau? Mercedes Ritte
2) Whose dream is it to get an MFA? 'Alohi Gronquist
3) Who survived an accident? Jessica Rapholz
4) Whose a hula instructor? Robbie is a hula instructor.
5) Who was on "Hawai'i 5.0"? This is an easy one it is yours truly. Like I said in my profile no paparazzi please
6) Who is taking the course from the island of Molokai? Mercedes Ritte/ Ivalyn Kawamae is from Molokai as well but I believe she is taking classes in Hilo.
7) Describe one thing you read in someone's profiles that impressed or inspired you (include the name of the person whose profile it is). I was really interested in Mercedes profile because she talked about a 10yr sustainable plan for her community in Molokai. I am interested in the receptiveness of the community as well as the commitment of the community to implement this plan. If successful the other islands can use Molokai as an example for what can be done to live as a sustainable community.
Rachel Carson Response
Rachel Carson Response
If I somehow miraculously made a discovery like Rachel Carson I would immediately pat myself on the back for all my effort and hard work and then I would try to get the word out about my findings before I was tragically and mysteriously run off the road (I just watched Silk Wood).
Mass media outlets have changed with the introduction of the internet meaning now more than ever people can have immediate news coverage, entertainment, messaging tools etc... right at their fingertips. The internet has also brought the ability for anyone to have a platform. With sites such as YouTube as well as many networking sites the individual is no longer a passive recipient to the messages from mass media but rather the individual is part of an active audience that can use media to contribute and create meaningful experiences. In an April 2007 documentary interview with Bill Moyer's he said "What encourages me is the Internet. Freedom begins the moment you realize someone else has been writing your story and it's time you took the pen from his hand and started writing it yourself" ("Bill Moyers," 2007). Today's forms of mass communication allow anyone to take the pen and write their own story.
Through the gift of eloquent poetic writing Rachel Carson was able to make her research accessible to the public. Silent Spring was able to reach so many because Rachel Carson had the ability to make her research understandable as well as enable the public to realize that there was an environmental tragedy that was occurring because of the use of harmful pesticides. Silent Spring enabled the reader to understand the necessity of environmental protection and to also see that further negative environmental impacts from pesticide use could be preventable.
Today's forms of mass communication would mean that I could better reach the populace. Rachel Carson was able to get the word out because her writing style enabled book sales. Today's forms of mass communication are instantaneous and there are many venues available beyond book sales for a voice to be heard. If I made a discovery like Rachel Carson's I would use the internet as a tool to promote awareness of my discovery. I would send out an invitation to news media to further get the word out. I would use established agencies and organizations (like the EPA) that are relevant to my discovery and that already have legitimacy and weight not only in the media but the political scene as well to reach even more people. I may even create a YouTube video that either involved rapping about my discovery, talking about my discovery while showing funny looking cats, or better yet showing funny looking cats rapping about my discovery.
If I somehow miraculously made a discovery like Rachel Carson I would immediately pat myself on the back for all my effort and hard work and then I would try to get the word out about my findings before I was tragically and mysteriously run off the road (I just watched Silk Wood).
Mass media outlets have changed with the introduction of the internet meaning now more than ever people can have immediate news coverage, entertainment, messaging tools etc... right at their fingertips. The internet has also brought the ability for anyone to have a platform. With sites such as YouTube as well as many networking sites the individual is no longer a passive recipient to the messages from mass media but rather the individual is part of an active audience that can use media to contribute and create meaningful experiences. In an April 2007 documentary interview with Bill Moyer's he said "What encourages me is the Internet. Freedom begins the moment you realize someone else has been writing your story and it's time you took the pen from his hand and started writing it yourself" ("Bill Moyers," 2007). Today's forms of mass communication allow anyone to take the pen and write their own story.
Through the gift of eloquent poetic writing Rachel Carson was able to make her research accessible to the public. Silent Spring was able to reach so many because Rachel Carson had the ability to make her research understandable as well as enable the public to realize that there was an environmental tragedy that was occurring because of the use of harmful pesticides. Silent Spring enabled the reader to understand the necessity of environmental protection and to also see that further negative environmental impacts from pesticide use could be preventable.
Today's forms of mass communication would mean that I could better reach the populace. Rachel Carson was able to get the word out because her writing style enabled book sales. Today's forms of mass communication are instantaneous and there are many venues available beyond book sales for a voice to be heard. If I made a discovery like Rachel Carson's I would use the internet as a tool to promote awareness of my discovery. I would send out an invitation to news media to further get the word out. I would use established agencies and organizations (like the EPA) that are relevant to my discovery and that already have legitimacy and weight not only in the media but the political scene as well to reach even more people. I may even create a YouTube video that either involved rapping about my discovery, talking about my discovery while showing funny looking cats, or better yet showing funny looking cats rapping about my discovery.
The 11th Hour
The 11th Hour
The Relationship between Culture and Sustainability
I was taken aback for a while after watching The 11th Hour not from feelings of despair (although those feelings are inevitable when faced with the reality of human environmental destruction) but from feelings of hope that positive changes can occur at the microlevel (individual change) that can ultimately lead to macrolevel change where there is a relationship between culture and sustainability that facilitates global stewardship.
Culture as defined by R. Linton in The Science of Man in the World Culture (1945) is "all those historically created designs for living, explicit and implicit, rational, irrational, and nonrational, which exist at any given time as potential guides for the behavior of men." I think this definition of culture touches on how culture as a 'created design for living' does not necessarily act in its own best interest. Where guides for the behavior of men can often be irrational and nonrational as is evidenced in how our current culture has such a strong love affair with consumerism at any cost. In the film there was a great emphasis on our dependence on fossil fuels. The film mentioned that the money that Exxon brings in for one year is more than the profit from all the world's car manufacturing companies combined. Often when we think of our need for fossil fuels we think of only the money coming out of our pockets to pay for gas. The 11th Hour reminds/awakens us to the reality that our fossil fuel dependence goes well beyond just fuel needs of our vehicles. Fossil fuels are used to import, make, transport, and distribute all the consumer goods that we think we need. We are so out of touch with our actual dependence on oil that we do not realize that we do not make enough as a country to support our addiction/dependency. The film educates us on the fact that we borrow $800 billion a year from the rest of the world in great part to finance our oil imports and continue our destructive culturally designed path of unnecessary consumerism.
Where has our culture gone wrong? Since the Industrial Revolution humans have harnessed the resources of nature for a variety of uses. The faulty "irrational" thinking that has led us into our dangerous predicament is the assumption that nature is capable of limitless use. All we saw in the environment was what we could get out of it. The cultural attitude became based upon selfishness, economics, and a political structure that perpetuates a destructive economic system. Even in the face of our possible own extinction our cultural values still remain the same.
After watching The 11th Hour I saw hope. I realized that the only way we can change things is to create a relationship with sustainability. A relationship that looses its ideological ties to consumerism and as the film describes embraces values of "frugality", sustainability, and responsible living. To quote the film "We must change the idea behind limitless expansion." The film informs us that the technology is there to change our destructive path, but cultural changes must support a relationship with sustainability before any great advances can be made. The most important information I received from the film is that actions at the individual level are important in order to "shift the way we act" and the individual actions will "demonstrate to those in political power that we care." In other words everyone must do their part to foster and grow a healthy relationship between culture and sustainability.
Thursday, September 24, 2009
Gaia Experiential Learning
Gaia Experiential Learning
Today I took my children down to the beach. I did this as part of the experiential learning activity on page 17 and because it was sweltering hot. After breaking up their countless attempts to try and drown each other and successfully splashing my husband to the point of anger we calmed and waded next to each other in the water. I asked my children to tell me about how the water felt, and to tell me how they feel when they are at the beach. I told them that we are truly in a lucky position to be able to swim in such a beautiful area. This activity is a way to promote/encourage a connection to the environment. I have always felt connected when I am at the beach, and I know my children feel the same (as evidenced at their sacrificial attempts to offer one another to Poseidon).This activity is about reconnecting with nature. I am the mother of three so I think it is vital that my children understand the importance of feeling connected with the environment around them. Much of our destructiveness stems from a cultural/societal disconnect that we have with the environment.Only through a connection with nature can we discover the importance of living responsibly on this planet.
Posted by
Today I took my children down to the beach. I did this as part of the experiential learning activity on page 17 and because it was sweltering hot. After breaking up their countless attempts to try and drown each other and successfully splashing my husband to the point of anger we calmed and waded next to each other in the water. I asked my children to tell me about how the water felt, and to tell me how they feel when they are at the beach. I told them that we are truly in a lucky position to be able to swim in such a beautiful area. This activity is a way to promote/encourage a connection to the environment. I have always felt connected when I am at the beach, and I know my children feel the same (as evidenced at their sacrificial attempts to offer one another to Poseidon).This activity is about reconnecting with nature. I am the mother of three so I think it is vital that my children understand the importance of feeling connected with the environment around them. Much of our destructiveness stems from a cultural/societal disconnect that we have with the environment.Only through a connection with nature can we discover the importance of living responsibly on this planet.
Posted by
Behavior Change
Behavior Change
During this term I will try and vow to stay away from the following: Food from the Golden Arches, overly packaged/processed foods, and day glow potato chips (I will make an exception for Cheetos because they are orange and orange foods are a good source of beta carotene (this is scientifically proven)). I really am going to try to make an effort to buy more local produce. I have not been going to the farmers market of late (trying to break my addiction to tamales and goat cheese samples) but I will make sure I get back into the routine. After all when I did the carbon footprint exercise it stated that it takes 24.8 global acres of earth's products to support my lifestyle so I suppose a little goat cheese/tamale addiction is nothing in comparison to the impact that I have by not buying locally.
Posted
During this term I will try and vow to stay away from the following: Food from the Golden Arches, overly packaged/processed foods, and day glow potato chips (I will make an exception for Cheetos because they are orange and orange foods are a good source of beta carotene (this is scientifically proven)). I really am going to try to make an effort to buy more local produce. I have not been going to the farmers market of late (trying to break my addiction to tamales and goat cheese samples) but I will make sure I get back into the routine. After all when I did the carbon footprint exercise it stated that it takes 24.8 global acres of earth's products to support my lifestyle so I suppose a little goat cheese/tamale addiction is nothing in comparison to the impact that I have by not buying locally.
Posted
After the Crash
After the Crash
I have always known that I have needed to change my behavior but after watching the Crash Course I realize how imperative it is that I start to actually make changes to live more sustainably and not just procrastinate it like I do with my school work. I think everyone should watch this Course to get a better understanding of the interlinking nature between the economy, energy and the environment and the "mismatch between an economy that must grow and the physical world of depleting resources."A big goal for me is to try and start growing some of my own foods so that my family and I are not so tied to the outside economy. To do this it is imperative that I overcome my fear of those horrifically disgusting creatures known as caterpillars and the flying caterpillars (also known as butterflies). Seriously I am petrified of bugs to the extent that I have considered living in a bubble. I will also try to not use my car as much. I live in the boonies so I have to drive to the store quite frequently. One way of making it so I do not have to drive so much is possibly growing some of my own bug free foods. I also have to work on changing my mindset as well as my family's mindset. We must make an effort to try and break free from the consumers trap of always thinking we need more.
Posted by Anita T. at 1:00 AM 1 comments
About Me
About Anita T.
Hello Everyone,My name is Anita T. my major is Psychology and my future goals are to get my degree next semester, watch E.T. for once without crying, get a love bite from Eric Bana , to watch less T.V., and to remove the muffin from my top.I have a love and lazy relationship with sustainability first of all I realize how imperative it is to leave less of a carbon footprint on our ailing planet, and I love the concept of living a more eco-friendly sustainable lifestyle, however I am lazy, my green thumb has turned gangrene, I hate caterpillars, and I have fallen in love with Cheetos.I was born on Oahu. Some of you may recognize me from my brief stint of fame (I was once a baby extra on Hawaii 5' O) but please no paparazzi. I lived in England as a child until I was about 12. Living in England I developed a strong appreciation for tea, overcooked vegetables, and Margret Thatcher. My father is from England and my mother is from Vietnam. My father decided Hawaii was a great place to raise a multiracial child (I was soon convinced otherwise when on my first day of school I had a soccer ball thrown in my face because of my accent). Due to the soccer ball welcoming I quickly chose to loose my accent but for some reason I still say pram (for stroller), boot (for car trunk), and dummy (for pacifier) which can be confusing for others when I really stick a dummy in the boot (don't worry my boyfriend doesn't mind when I call him that).Right now I live in Captain Cook on the Big Island. I got here because several months ago my boyfriend bought a house. It is quite a drive from my house to Ross but don't worry I will always find the time to peruse the Ross's Dress for Less (just kidding).There are several things I wish to get out of this course; first and foremost I wish to get a better understanding on how I can make positive changes that support a more responsible way of life for me and my children. I also need the credit towards my degree and this class sounded so interesting, and finally I am not sure where in the syllabus it is stated but I would like to pursue an eco-friendly way to meet Eric Bana.As far as my course work goes this semester I am taking 5 classes (don't worry I stocked up at Costco on Red Bull). I have a nursing course three Comm. courses and a Psy. course all of which require me to make some pretty tough decisions that may or may not involve Jon and Kate Plus Eight. As far as experience goes because I have three children (teen, pre-teen and a toddler) you could say I have a doctorate in potty training, counting to three, and embarrassing my children (that last one is a perk). I have experience working with children with autism and learning disabilities. I have mad skills in several areas, singing in my car to songs that I don't really know the words to, finding weirdo cats on YouTube, submitting my boyfriend in my surprise at home UFC championships, eating a bunch of stuff I know is bad for me with little or no remorse, and checking Amazon for lightning deals. Fortunately my interests are also in the same areas that I have my a fore mentioned mad skills.After watching the 11th Hour Film I think a huge change I could make in the life of myself and my family is to change our attitude towards consumerism. For my children I really hope that I can help them to avoid the trap of always wanting and buying more and more products without thought if the item is needed and what impact/toll on the planet their production has.I look forward to learning a lot from this class and I wish everyone a great semester!
Posted by Anita T. at 3:27 PM 4 comments
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