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The argument grounds educational practice in the body as a route to discovery that is more meaningful, personal, and relevant, engaging philosophical dialogue with Jalal ad-Din Muhammad Rm and Isabelle Strengers.",{"@graph":14,"@context":72},[15,34,55],{"@type":16,"itemListElement":17},"BreadcrumbList",[18,23,27,31],{"item":19,"name":20,"@type":21,"position":22},"https://docshare.wps.com","Home","ListItem",1,{"item":24,"name":25,"@type":21,"position":26},"https://docshare.wps.com/document/","Document",2,{"item":28,"name":29,"@type":21,"position":30},"https://docshare.wps.com/document/research-report/","Research & 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argument about embodiment and ecology?",{"text":71,"@type":63},"The essay positions its argument against Jalal ad-Din Muhammad Rm’s mystic poetry and Isabelle Strengers’s animist philosophy, using their work to complicate the notion of the body.","https://schema.org",{"og:url":32,"og:type":74,"og:title":10,"og:site_name":45,"og:description":12},"article",{"robots":76,"canonical":32},"index,follow",{"doc_id":78,"site_id":7},596860,1793145305,{"code":4,"msg":81,"data":82},"success",[83,87,91,95,100,105,110,114,119,122,126],{"id":22,"doc_module":4,"doc_module_name":25,"category_name":84,"show_sort_weight":85,"slug":86},"Story & 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Witteman, Lakehead University, Canada  \nAbstract  \nThe body is the precondition of any meaning-laden space of learning. As we are located in environments frothing with life, we engage in meaning making through and with the senses of the body, engaging in the creation of scaffoldings of symbolic, rhizomatic understandings by which we navigate our worlds. Thus, I argue that our embodied subjective lives serve as the boundary through which we emerge into an awareness of our place within a network of moving connections. Situating the argument against the mystic poetry of Jal  l ad-Dn Muhammad Rm and the animist philosophy of Isabelle Strengers, I argue that ingrounding our educational practices within the body, we have the potential to learn in a way that is more meaningful, personal, and relevant to the subjective process of discovery.  \nResumé  \nSans le corps, il n’y a pas place à l’apprentissage. Or, amenés à fréquenter des milieux pleins de vie, nous participons à la création de sens avec les organessensoriels du corps, de même qu’à la construction de structures de compréhension symboliques et rhizomatiques qui nous orientent dans le monde. L’auteure avancedonc que le corps, ce véhicule de nos expériences de vie subjectives, constitue une frontière qui ouvre vers une prise de conscience de notre place dans un réseaude connexions dynamiques. S’inscrivant en faux contre la poésie mystique de Jal  l ad-Dn Muhammad Rm et la philosophie animiste d’Isabelle Strengers, elleaffirme qu’à l’aide de pratiques pédagogiques axées sur le corps, l’apprentissageserait plus pertinent et personnel, et mieux adapté à la subjectivité du processus de découverte.  \nKeywords: somatic, education, ecology, R m , Strengers  \nMots-clés : somatique, éducation, écologie, R m , Strengers  \nIntroduction  \nWhether or not I consciously situate myself in relation to the natural world, there is a reality to my living body that acts as a tether. There is no way to create an actual, physical wedge between my material being and my living relationship with the Earth. Taylor describes the malaise of modernity as “characterized by the loss of the horizon; by a loss of roots; by the hubris that denies human limits and denies our dependence on history or God, which places unlimited confidence in the powers of frail human reason; by a trivializing self-indulgence  \n74 Canadian Journal of Environmental Education, 23 (3), 2020  \nwhich has no stomach for the heroic dimension of life”(1995, p. 25) . In seeking to transcend this rootlessness, time and time again, I come back to the feeling that our dissociation, alienation, and anxiety drive us toward a return to origin. Enlightenment thinkers rightfully rejected the power of religion to dictate reality. We need not return to “God” to find a home within the world. Our search is not for a pastoral or romantic image of a forgotten past, rather, it is a visceral longing for a return home. I believe that our bodies are not only the gateway to this connection; it is through our bodies that we may find within ourselves our source within nature. Through our bodies, we find ourselves to be nature.  \nMy connection to the natural world, as a pagan, is the focal point of my perspective. In the way I think about and perceive life, nature is the fundamental ground of being. My search for an authentic spiritual identity brought me toa community of practice with people who called themselves Witches, Druids, Heathens, and Pagans. I have participated in and led circle for over 15 years. Having rooted my practice through repetition, it feels embedded within the very fibres of my being. My Métis upbringing also rooted in me an abiding respect for nature. I grew up understanding that everything in the world carries its own purpose. In addition to this, my work as an artist and dancer, a facilitator in both my community and professional practice, made alive","cbCaisEPhyPhahK6","https://ap.wps.com/l/cbCaisEPhyPhahK6","pdf",501193,18,"English","# Introduction\n## Body as prerequisite for learning\n## Embodied connection to the earth and ecological awareness\n## Spiritual perspective and community practice\n## Body intelligence and animism as frameworks","[{\"question\":\"How does the article define the role of the body in learning?\",\"answer\":\"It argues that the body is the prerequisite for any learning space filled with meaning, because learners make sense through bodily senses and embodied experiences.\"},{\"question\":\"What educational potential is attributed to embodied, place-based awareness?\",\"answer\":\"Embedding educational practices within the body is said to enable learning that is more meaningful, personal, and relevant to the subjective process of discovery.\"},{\"question\":\"Which thinkers are used to support the essay’s argument about embodiment and ecology?\",\"answer\":\"The essay positions its argument against Jalal ad-Din Muhammad Rm’s mystic poetry and Isabelle Strengers’s animist philosophy, using their work to complicate the notion of the body.\"}]","Body as Prism - Somatic Pedagogy in the Development of Embodied Ecological Awareness | PDF",1792083880,45]