Easy-to-implement nature study lessons designed for homeschoolers, co-op groups, and traditional classes, each activity helps students observe and discover for themselves through a firsthand experience with nature. With scientific information, diagrams, and journaling prompts, this book inspires a love for nature and makes teaching it accessible to all educators.
This innovative book details how knowledge, skills, and dispositions entangle to create collective and individual beliefs, and leads educators to mobilize collective efficacy in the classroom.
How the ubiquitous human tendency to polarize--either or, nature nurture, body mind, yin yang--can be explained in terms of coordination dynamics, a new conception of brain function, and how such polar opposites can be reconciled.
Inspiration and Guidance to Develop Collective Teacher Efficacy Collective efficacy, or a shared belief that through collective action educators can positively influence student outcomes, has remained at the top of a list of influences on student achievement in John Hattie’s Visible Learning research. Collective efficacy has been embodied by many educators, though collaboration tends to be focused on building community and relationships, which alone are not enough to move the needle on student achievement. This book contains stories of collective efficacy in schools where it has been actualized in practice, and includes: • Real-world case studies of teams who have fostered and sustained collective efficacy • Practical guidance for building collective efficacy through professional learning designs • Tools that can be adapted for specific needs or local contexts Through these accounts, readers will gain a better understanding of ways to capitalize on the reciprocal relationship between student achievement and collective efficacy by having a clear understanding of what collective efficacy looks like and how it can be accomplished.
"What Nature Suffers to Groe" explores the mutually transforming relationship between environment and human culture on the Georgia coastal plain between 1680 and 1920. Each of the successive communities on the coast--the philanthropic and imperialistic experiment of the Georgia Trustees, the plantation culture of rice and sea island cotton planters and their slaves, and the postbellum society of wage-earning freedmen, lumbermen, vacationing industrialists, truck farmers, river engineers, and New South promoters--developed unique relationships with the environment, which in turn created unique landscapes. The core landscape of this long history was the plantation landscape, which persisted long after its economic foundation had begun to erode. The heart of this study examines the connection between power relations and different perceptions and uses of the environment by masters and slaves on lowcountry plantations--and how these differing habits of land use created different but interlocking landscapes. Nature also has agency in this story; some landscapes worked and some did not. Mart A. Stewart argues that the creation of both individual and collective livelihoods was the consequence not only of economic and social interactions but also of changing environmental ones, and that even the best adaptations required constant negotiation between culture and nature. In response to a question of perennial interest to historians of the South, Stewart also argues that a "sense of place" grew out of these negotiations and that, at least on the coastal plain, the "South" as a place changed in meaning several times.
A major work by one of the more innovative thinkers of our time, Politics of Nature does nothing less than establish the conceptual context for political ecology—transplanting the terms of ecology into more fertile philosophical soil than its proponents have thus far envisioned. Bruno Latour announces his project dramatically: “Political ecology has nothing whatsoever to do with nature, this jumble of Greek philosophy, French Cartesianism and American parks.” Nature, he asserts, far from being an obvious domain of reality, is a way of assembling political order without due process. Thus, his book proposes an end to the old dichotomy between nature and society—and the constitution, in its place, of a collective, a community incorporating humans and nonhumans and building on the experiences of the sciences as they are actually practiced. In a critique of the distinction between fact and value, Latour suggests a redescription of the type of political philosophy implicated in such a “commonsense” division—which here reveals itself as distinctly uncommonsensical and in fact fatal to democracy and to a healthy development of the sciences. Moving beyond the modernist institutions of “mononaturalism” and “multiculturalism,” Latour develops the idea of “multinaturalism,” a complex collectivity determined not by outside experts claiming absolute reason but by “diplomats” who are flexible and open to experimentation.
The human body is not a given fact; it is not, as Descartes believed, a “machine made up of flesh and bones.” The body is acquired, achieved, and learned. It is thus full of mimetic and mnemonic implications. The body remembers, and it does so in collectively relevant ways. Gestures, corporeal and phonetic rhythms, affective idioms, and emotional styles — perceptual, sensorial, motoric, and affective schemata — are all largely learned in shared social contexts. These aspects of the embodied experience are often consigned to habit, to bodily automatisms, and to corporeal memories that reflect aspects of culture. But if the body reflects certain aspects of culture that press to become naturalized and organically attached to social actors, it also resists these kinds of cultural pressures. These adaptive and resistive dynamics, as this book shows, are not without consequences for individuals and groups. These processes can result in both advantages and disadvantages for social actors. They can take us toward certain futures while foreclosing others. It is therefore necessary to understand how, why, and to what extent corporeal memories are constructed but also resisted, modified, or created anew.
