[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"doc-seo-597505-105":3,"detail-sidebar-cat-0-en-105":81,"doc-detail-597505-en":130},{"code":4,"msg":5,"data":6},0,"ok",{"site_id":7,"language":8,"slug":9,"title":10,"keywords":11,"description":12,"schema_data":13,"social_meta":74,"head_meta":76,"extra_data":78,"updated_unix":80},105,"en","ecological-identity-through-dialogue","Ecological Identity through Dialogue","","Martin Buber’s philosophy of dialogue is used to ground an epistemic and ontological basis for forming an ecological identity within integrated environmental education. The paper argues for a relational self developed through nurturing dialogical capacities—awareness through confirmation of the other and empathic inclusion—and through dialogue as apraxis supported by artistic, contemplative, and relational pedagogical practices. 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I consider here the significance of a relational self in establishing this ecological identity, as well as the benefits of doing so. This relational, dialogical self is developed through a comprehensive, integrated approach of nurturing dialogical capacities: becoming aware by confirmation of the other, and empathic inclusion. In turn, these capacities can be developed through apraxis of dialogue that includes artistic, contemplative, and relational pedagogical practices.  \nRésumé  \nLa philosophie de Martin Buber sur le dialogue présenteune orientation épistémique et ontologique à partir de laquelle peut être établie une identité écologique dans le contexte d’une éducation environnementale intégrée.J’examine ici l’importance d’un moi relationnel dans l’établissement de cette identité écologique, ainsi que les avantages de cette méthode. Ce moi relationnel et dialogique se développe parun concours global et intégré de facultés dialogiques protectrices : le sujet prend conscience de soi en confirmant l’autre, et en l’accueillant avec empathie. À leur tour, ces facultéspeuvent se développer par l’exercice d’un dialogue mettant en jeu des pratiques pédagogiques artistiques, contemplatives et relationnelles.  \nKeywords: dialogue, relationality, Buber, ecological identity, environmental education  \nIntroduction ~ Considering Trees  \n“I consider a tree.”(Buber, 1958/2000, p. 22)  \nThese four words from Martin Buber’s I and Thou (1958/2000) introduce an epistemological shift— further developed in Between Man and Man (1947/2002) and his essays in The Knowledge of Man (1965)—which lies along the road toward an ecological identity: a relational, ecological sense of self. Developing such an identity can form part of an integrated, comprehensive environmental education. In this paper, I will consider three specific elements of Buber’s relational episteme—becoming aware of the fullness of the other and how the other addresses you, confirmation of the other, and inclusion of the other—and how they contribute to an ontological sense of relatedness to one’s surrounding ecologies. I also consider how artistic, contemplative, and dialogical pedagogical practices  \nCanadian Journal of Environmental Education, 15, 2010 135  \ncan contribute to the ontological shift, becoming part of a broadly-conceived environmental education program.  \nI am conceiving an ecological identity as this ontological sense of identification with surrounding ecologies, up to and including the global commons, as one’s own, as one’s home. One’s sense of identity becomes more deeply connected to the various physical, sociocultural, and historical ecologies in which we are immersed and in which we develop. Moreover, one has an increased moral concern for the well-being of the members of these ecologies, just as one might have a concern for one’s own well-being; there is a felt sense of belonging and commitment to the global commons. Of course, there are varying degrees of this felt sense of ecological identity. Mitchell Thomashow (1995) asserts that ecological identity includes all the differing ways people relate to the earth, and that “Nature becomes an object of identification” (p. 3) . Where I might differ slightly with Thomashow’s concept is with regard to his point that ecological identity “transcends” social and cultural interactions. I would suggest it transcends but also includes these. The primary and fundamental sense inherent in ecological identity is a recognition that one is a relational being, intimately connected to others—both animate and inanimate—through a web of relationships, and the awareness that one’s actions have varying degrees of influence on the web just as one is in","cbCaijvKrBI0CsFp","https://ap.wps.com/l/cbCaijvKrBI0CsFp","pdf",529966,15,"English","# Abstract\n# Introduction: Considering Trees\n# Developing an Ecological Identity\n# Buber’s Dialogical Orientation and Devotio\n# Why an Ecological Identity?","[{\"question\":\"What does the paper mean by an “ecological identity”?\",\"answer\":\"It describes an ontological sense of identification with surrounding ecologies—up to the global commons—as one’s own, home-like, and morally relevant. Identity is connected to physical, sociocultural, and historical ecologies, with a felt belonging and commitment.\"},{\"question\":\"How does Martin Buber’s dialogue support the formation of ecological identity?\",\"answer\":\"Buber’s dialogue is framed as an ontological orientation characterized by confirming and inclusive relationality. The paper links this to an epistemological shift (devotio) where knowledge is contained in the relationship rather than spoken as an object independent of it.\"},{\"question\":\"What pedagogical approaches does the paper propose for building dialogical capacities?\",\"answer\":\"It proposes developing dialogical capacities through apraxis of dialogue, supported by artistic, contemplative, and relational pedagogical practices. These practices cultivate awareness via confirmation of the other and empathic inclusion.\"}]","Ecological Identity through Dialogue | PDF",1792085139,38]