Measurement of relative near-view scenic beauty and prediction of changes in scenic beauty with timber stand management, grazing, and downed wood management are necessary to integrate scenic beauty into the multiple use decision-making framework. Although traditional landscape quality assessment procedures are of limited use in measuring or predicting the relative scenic beauty of near-view forest scenes, extension of psychophysical methods to measurement of forest scenic beauty offers an approach to effectively incorporate scenic beauty into forest management. Biological and physical variables were inventoried at sites within ponderosa pine timber stands in northern Arizona. Four color slides, also taken at those sites, were later rated for scenic beauty by groups of people, and the ratings were scaled to provide scenic beauty estimates per site. Highly significant multiple regression models, expressing scenic beauty as a function of the biophysical variables, accounted for up to 60, 50, and 80 percent of the variance in scenic beauty for pre-harvest sites, post-harvest sites, and pre-harvest timber stands, respectively. It seems possible at this point to specify a general ponderosa pine model, to be calibrated for specific damage-free areas within the Southwest. Herbage and large ponderosa pine contribute to scenic beauty, while numbers of small pine trees, mechanical ground disturbance, and downed wood, especially as slash, detract from scenic beauty. Areas of northerly aspect, lower overstory density, and less tree clumping were preferred. Moderate harvest tends to improve scenic beauty once the stand has recovered from obvious harvest effects. The recovery period can be greatly reduced by slash cleanup. Grazing can seriously detract from scenic beauty. Up to a point, over the range of practical timber stocking levels, increasing stocking results in greater net present worth from timber, forage, and water yields minus management costs, and lower scenic beauty. Beyond that point both net present worth and scenic beauty decline.

ACES is an integrated curriculum program that has been a part of the Yukon public education system since 1989. This study explores the impacts of this place-based outdoor education program on the participants‟ relationships with the environment. Interview and observation data were collected from 15 participants during a 13 day canoe trip on the Yukon River, which was the culmination of their semester long course. There were nine significant themes that emerged from the data that provide insight into the successes of the program and the impact it has on the students. The findings support the importance of outdoor education as a means for connecting young people with nature and as a catalyst for change and growth. They demonstrate the central role the teacher has in the success of the program and how the Yukon-centric focus promotes a connection with the local landscape resulting in concern for local environmental issues.

The aim of the current investigation is the development and validation of an Interbeing Identity Scale (IIS)—used to measure the integration of an individual’s undamental sense of identity with all other beings, nature, and the cosmos. The study further investigates the association between scores on the IIS and 1) profiles of consciousness exploration practices and 2) psychological outcomes (mental health, positive psychology and relational ethics). Interbeing is a term coined by Thich Nhat Hanh which describes all beings as unique and yet one. Interbeing identity refers to a sense of personhood rooted in beliefs, experiences, and behaviors aligned with an awareness of interbeing. The IIS was constructed to measure interbeing identity as reflected in an individual’s sense of non-dual relationship to nature, the universe, and other beings. The scale was developed as a concise metric, amenable to administration in applied contexts. Scale items were generated and refined with input from monks of Thich Nhat Hanh’s Blue Cliff monastery, and from researchers and clinicians. Content validity, internal structure, and reliability were assessed via expert surveys, content validity analysis, cognitive interviewing, convergent validity analysis, exploratory factor analysis, and confirmatory factor analysis. The data indicates that: 1) the IIS is a valid and reliable measure of interbeing identity and 2) may be useful to assess identity transformation occasioned by spiritual, consciousness based, and/or clinical intervention.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Humanity‘s growing separation from nature is central to the convergent social and ecological crises facing earth. This is both a psychological (e.g. perceptual, emotional) and physical (e.g. experiential) disconnect and is therefore better understood as a crisis in consciousness. This research arises out of an intense interest in how to alleviate humanity‘s fading connectedness with nature and, specifically, if meaningful nature experience is capable of healing the divisive ways in which humans tend to think, see and act in the world. This study brings together four core themes: connectedness with nature (CWN), invasive alien species (IAS), and education for sustainability (EfS); each of which are explored around - and in relationship to - the core concept of meaningful nature experience (MNE).1 In doing so, this transdisciplinary research utilizes a theory of complexity to integrate diverse disciplinary perspectives by drawing upon: (conservation) ecology; (environmental-/eco-) psychology; (sustainability) education; and phenomenology as a guiding philosophy. Adopting an interpretivist and pragmatic approach, this research employs mixed methods (quantitative and qualitative/phenomenological analysis) to, firstly, uncover the essences which help describe what MNE feels like (how it appears in consciousness) and that which makes MNE what it is. Secondly, the study explores the relationship between MNE and CWN; the extent to which MNE is perceived to influence attitudes and environmentally responsible behaviour (ERB); and whether ecological change as experienced through IAS may affect MNE or, in turn, how MNE and CWN influence perceptions on IAS. Thirdly, the research examines the implications of the above for EfS: is there merit for integrating MNE and CWN in EfS? What would such a process look like and how can it be applied in a way which revitalizes EfS? Finally, as a form of heuristic inquiry, this study represents my process of conscious transformative learning. Reflective narratives are dispersed throughout this dissertation to capture this enriching personal journey. Research findings draw on over 200 unique accounts of MNEs which were elicited from: online and public questionnaires; in-depth interviews, email submissions and complemented by in-situ field observation and participation. The questionnaires and in-depth interviews also elicited responses on CWN, IAS and EfS. The research finds that a MNE is triggered by an unexpected encounter with the 'non-ordinary‘ in nature. It is characterized by heightened sensory awareness (e.g. the beauty and detail of natural phenomena arrest our attention), intensified emotional (e.g. awe, amazement) and physiological responses (e.g. a 'rush‘). If an animal is involved, close proximity, extended length of time and reciprocity are key themes. For a MNE not involving an animal, perceived aliveness, vibrancy and energy pervading the land-/ sea-/ sky-scape is primary. As mind meets matter, one feels interrelatedness and a diminished sense of self. The privilege to commune with an 'other‘ (re)defines a person‘s being and belonging in the world. Synchronicity as a MNE is distinctive as an uncanny (e.g. numinous) experience of: insight; flow; guidance; a 'knowing‘; and interconnectedness. Respondents who have had a MNE exhibit a higher CWN; a positive correlation exists between frequency of MNE (fMNE) and CWN. Stronger correlations with CWN were found when a wild animal was involved in the MNE. Spiritual / religious practices positively correlate with fMNE and CWN with regular displays of gratitude toward nature returning slightly stronger correlations with CWN. Strongest correlations were found between the experience of synchronicity and CWN. A qualitative analysis of respondents‘ MNEs and their responses on how they perceive their MNE(s) to have changed them, found multiple and diverse mention of (newfound) appreciations of (inter)connectedness. This suggests that MNE acts as a conduit for CWN: one powerful MNE may be sufficient to catalyse the process; however, a higher fMNE increases the likelihood for heightened CWN. Such results affirm the idea that MNEs facilitate a relational worldview necessary for a consciousness attuned to CWN. CWN is considered to be a reliable predictor for ERB. Over 90% agreement was found between respondents on the positive impact of MNEs in: shaping their views on nature and biodiversity; influencing their current behaviour and actions toward nature and the environment; and heavily influencing, changing or transforming their outlooks on life. The most common themes to emerge on how MNE was perceived to have changed respondents related to understanding of (inter)connectedness/interdependence; career choice; respect for nature / life; and new ways of seeing the world. This supports the premise that, by affectively bonding with nature, MNEs can motivate: ERB; life paths into conservation-minded careers; and serve as catalysts for personal growth and transformation, particularly when complemented with reflection, social (guided) facilitation and ecological literacy. The presence of IAS in landscape is likely to adversely affect MNE for stated reasons of ecological impacts, diminished 'naturalness‘, destructiveness and reduced diversity. Those viewing IAS as potentially enhancing their MNEs cite reasons of beauty, novelty and enjoyment. Respondents‘ CWN does not appear to affect perceptions of IAS; however, elevated CWN may invoke empathy, a sense of relatedness and appreciation of their intrinsic value as 'life‘. IAS may also feature in MNEs and, through experiential and metaphorical insight, can deliver newfound understandings of social and ecological connections as they relate to IAS. Respondents concur that today‘s education does not prepare society to learn from MNE: overwhelming agreement was found on the societal and ecological benefits of an education that promotes understanding of MNE through a blend of intellectual concepts; experiential activities; values and ethics; and integrated learning approaches. Experiential nature-based activities were encouraged as vital EfS vehicles for enhancing sensory awareness; respect for nature; ecological knowledge and encountering connectedness. In-depth interviewees saw future EfS opportunities and solutions as focusing more on: participating with nature; bridging spirituality and science; facilitating 'openness‘ and shared experience; instilling values reflecting an interconnected reality; mentoring; contemporary rites of passage; and simply learning to live better. The essence of this research is an expanded appreciation of connectedness - embodying Nature, Community, Self, Source - and the manifold ways it is encountered through MNE. Revitalized EfS (realized through Theory edU) invites a consciousness that attends to an enlivening process of connecting, harmonizing and becoming. / AFRIKAANSE OPSOMMING: Hierdie studie bring vier kern temas na vore: verbintenis met die natuur (VMN), indringende uitheemse spesies (IUS), en opvoeding vir volhoubaarheid (OVV); waarvan elk verken is rondom – en in verhouding is tot die kern konsep van betekenisvolle natuur ervaring 2 (BNE). Deur dit te doen, wend hierdie transdisiplinêre studie 'n teorie van kompleksiteit aan om diverse dissiplinêre perspektiewe te integreer deur gebruik te maak van: bewarings ekologie; omgewings-/eko- sielkunde; onderwys; en femenologie as 'n rigtinggewende filosofie. Deur 'n interpretatiewe en pragmatiese benadering aan te neem, is gemengde metodes (kwantitatief en kwalitatief / femenologiese analise) gebruik om eerstens die essensies wat help om te beskryf hoe BNE voel (hoe dit in die bewussyn voorkom) en dit wat BNE maak wat dit is, te ontbloot. Tweedens verken die studie die verhouding tussen BNE en VMN; die mate waartoe BNE beskou word om houdings en omgewings verantwoordelike gedragte beïnvloed (OVG); en of ekologiese verandering soos deur IUS ervaar word BNE kan affekteer, of, op sy beurt, hoe BNE en VMN persepsies van IUS kan beïnvloed. Derdens bestudeer die navorsing implikasies van die bogenoemde vir OVV: is daar meriete vir die integrasie van BNE en VMN in OVV? Hoe sal so 'n proses lyk en hoe kan dit toegepas word op 'n manier wat OVV weer nuwe lewe sal gee? Ten einde, as 'n vorm van heuristiese ondersoek, stel hierdie studie my proses van bewuste transformatiewe leer voor. Reflektiewe narratiewe is regdeur die proefskrif versprei om hierdie verrykende persoonlike reis vas te lê. Navorsing bevindinge gebruik meer as 200 unieke verklarings van BNE‘s wat aan die lig gebring is deur: aanlyn en publieke vraelyste; in-diepte onderhoude, e-pos indienings en dit is gekomplementeer deur in-situ veld observasie en deelname. Die vraelyste en in-diepte onderhoude het ook reaksies op VMN, IUS en OVV ontlok. Die navorsing het bevind dat 'n BNE word veroorsaak deur 'n onverwagste ontmoeting met die 'nie-gewone‘ in die natuur. Dit word gekarakteriseer deur verhoogde sensoriese bewustheid (bv. die prag en besonderhede van natuurlike verskynsels beset ons aandag), versterkde emosionele (bv. verwondering en verbasing) en psigologiese reaksies (bv. 'n stormloop). Indien 'n dier betrokke is, is nabyheid, verlengde duur van tyd en wederkerigheid sleutel temas. Vir 'n BNE wat nie 'n dier insluit nie, is waarneembare lewendigheid, dinamiek en energie wat die landskap / see / luglandskap deurdring primêr. Soos wat die gees die stof ontmoet, voel 'n mens 'n onderlinge verband en 'n verminderde sin van die self. Die voorreg om in noue aanraking met 'n 'ander‘ te kan wees (her)definieër 'n persoon se wese en behoort in die wêreld. 'Synchronicity‘ as 'n BNE is kenmerkend as 'n ongelooflike (bv. numineuse) ervaring van: insig, vloei, leiding; 'n 'wete‘; en onderlinge verbintenis. Respondente wat 'n BNE gehad het, het 'n hoër VMN getoon; 'n positiewe korrelasie bestaan tussen die frekwensie van BNE (fBNE) en VMN. Sterker korrelasies met VMN was gevind in die geval waar 'n wilde dier in die BNE betrokke was. Geestelike / religieuse praktyke korreleer positief met fBNE en VMN waar gewone openbarings van dankbaarheid tot die natuur effens sterker korrelasies met VMN terugbring. Die sterkste korrelasies was gevind tussen die ervaring van 'synchronicity‘ en VMN. 'n Kwalitatiewe analise van respondente se BNE‘s en hul response van hoe hulle hul BNE(s) as dit wat hul verander het, beskou, het veelvoudige en diverse antwoorde van (nuutgevonde) erkennings van (onderlinge) verbintenis navore gebring. Dit dui daarop dat BNE as 'n toevoerbuis vir VMN optree: een kragtige BNE mag voldoende wees om die proses te kataliseer; aan die anderkant verhoog 'n hoër fBNE die waarskynlikheid vir verhoogde VMN. Sulke resultate bevestig die idee dat BNEs 'n relasionele wêreldbeskouing is wat nodig is vir 'n bewustheid wat ingestel is vir VMN. VMN word as 'n betroubare voorspelling vir OVG beskou. Meer as 90% van respondente was in ooreenstemming ten opsigte van die positiewe impak van BNEs in: die vorming van hul beskouings van die natuur, biodiversiteit; beïnvloeding van hul huidige gedrag en aksies tot die natuur en die omgewing; en hoe dit hul vooruitsigte op die lewe hewig beïnvloed, verander of transformeer. Die meesal gemene temas wat ontluik het, was oor die beskouing van hoe BNE respondente se verstaan aangaande (onderlinge)verbintenis / onafhanklikheid; beroepskeuse; respek vir die natuur / lewe; en nuwe maniere om na die wêreld te kyk, verander het. Dit ondersteun die uitgangspunt, dat deur affektiewelik met die natuur in verbinding te tree, BNEs gemotiveer kan word: OVG; lewens paaie tot bewaring-gesinde beroepe; en as katalisators dien vir persoonlike groei en transformasie, veral as dit met refleksie, sosiale (begeleide) fassilitering en ekologiese geletterdheid gekomplimenteer word. Die teenwoordigheid van IUS in 'n landskap kan waarskynlik BNE nadelig affekteer weens verklaarbare redes van ekologiese impakte, afneembare 'natuurlikheid', verwoestendheid en verminderde diversiteit. Diegene wat IUS as iets positief tot hul ervaring beskou, verskaf redes soos skoonheid, nuutheid en genot. Dit wil voorkom of deelnemers se VMN nie algemene persepsies van IUS affekteer nie; alhoewel, verhoogde VMN empatie, verwantskap en waardering vir hul intrinsieke waarde as 'lewe' mag oproep. IUS mag ook in BNE vertoon en deur ervarings- en metaforiese insig, kan dit waardevolle nuut-bevinde begrippe van sosiale en ekologiese verbande soos wat hulle aansluit by die probleem van IUS, lewer. Respondente is dit eens dat vandag se onderwys nie die samelewing voorberei om te leer van BNE nie: oorweldigende ooreenstemming was gevind aangaande die maatskaplike en ekologiese voordele van onderwys wat die verstaan van BNE bevorder deur middel van 'n vermenging van intellektuele konsepte; ervarings leeraktiwiteite; waardes en etiek; en geïntegreerde leer benaderings. Ervarings leer natuur-gebaseerde aktiwiteite was aangemoedig as essensiële middels vir OVV vir die verhoging van sensoriese bewussyn; respek vir die natuur, ekologiese kennis en die teëkoming van verbintenis. In-diepte ondervraagdes het geleenthede en oplossings vir toekomstige OVV gesien in terme van 'n groter fokus op: deelname aan die natuur; die orbruging van spiritualiteit en wetenskap; fassilitering van 'oopheid‘ en gedeelde ervaring; vestiging van waardes wat 'n onderlinge verbonde realiteit reflekteer; mentorskap; kontemporêre deurgangsrites; en om eenvoudig te leer om beter te lewe. Die kern van hierdie navorsing behels 'n toenemende waardering van verbintenis – beliggaming van die Natuur, Gemeenskap, Self, Bron – en die menigvuldige maniere waar op dit deur BNE ondervind is. Hernude OVV (soos ontdek deur Theory edU) nooi 'n bewustheid uit wat aandag skenk aan 'n verlewendige proses van verbintenis, harmonisering en wording.

The relationship between the changes in color values of scenic landscapes, and the corresponding shifts in viewers' preferences to those changed environments, was the focus of the presented research. Color modifications, either natural or based on some human intervention, provide visual clues that an environment has undergone some transformation. These color changes can occur at both the micro and macro scale, can having temporal dimensions, and can be a result of combinations of both physical landscape change, and shifts in an observer's perspective with respect to that landscape. The research reviewed two existing models and related them in an integrated program of scenic change analysis. The first, a bio-physical remote sensing model, identified the relationships between the existing bio-physical environmental conditions and measured color signatures of selected landscape features. The second, a psychophysical perception model, established relationships between the landscape's bio-physical attributes and measured perceptual responses to those environments. By merging aspects of each model, the research related the changing scenic color patterns with observers' responses to those changed environments. The research methodology presented a program of scenic change analysis incorporating several technologies including (1) ground-based biological inventories, (2) remote sensing, (3) geographic information systems (GIS), and (4) computer visualization. A series of investigations focused on landscape scenes selected from a high elevation coniferous forest in southern Utah. Three initial scenic investigations compared (1) the impact of changing view angles on scenic color values, (2) color shifts due to changing sun-illumination angles within a day, and (3) color shifts due to changing biological conditions over a 12-month period. A fourth investigation measured the color changes caused by a spruce bark beetle outbreak, and developed a series of color signatures to simulate the color shifts indicative of an outbreak at different stages of development. These signatures were applied to digitized site photographs to produce a series of visualizations displaying different levels of beetle damage. The visualizations were then applied in a series of perceptual experiments to test the precision and reliability of the visual simulations.

The aim of the current investigation is the development and validation of an Interbeing Identity Scale (IIS)—used to measure the integration of an individual’s fundamental sense of identity with all other beings, nature, and the cosmos. The study further investigates the association between scores on the IIS and 1) profiles of consciousness exploration practices and 2) psychological outcomes (mental health, positive psychology and relational ethics). Interbeing is a term coined by Thich Nhat Hanh which describes all beings as unique and yet one. Interbeing identity refers to a sense of personhood rooted in beliefs, experiences, and behaviors aligned with an awareness of interbeing. The IIS was constructed to measure interbeing identity as reflected in an individual’s sense of non-dual relationship to nature, the universe, and other beings. The scale was developed as a concise metric, amenable to administration in applied contexts. Scale items were generated and refined with input from monks of Thich Nhat Hanh’s Blue Cliff monastery, and from researchers and clinicians. Content validity, internal structure, and reliability were assessed via expert surveys, content validity analysis, cognitive interviewing, convergent validity analysis, exploratory factor analysis, and confirmatory factor analysis. The data indicates that: 1) the IIS is a valid and reliable measure of interbeing identity and 2) may be useful to assess identity transformation occasioned by spiritual, consciousness based, and/or clinical intervention.

There is much support for ecotherapy as a psychological intervention within the current literature. Research has indicated that ecotherapy does have a detectable therapeutic effect, particularly for programmes that run for more than 20 days. Furthermore, a number of studies have provided evidence ofthe effectiveness ofecotherapy in improving self-esteem and psychological health. However, research and evaluation ofecotherapy programmes have been plagued with poor quality studies with serious methodological problems. Many past evaluations ofecotherapy programmes have used anecdotal evidence and outcome-based interpretations. The current study evaluated the effectiveness ofthe N.P.A.T. KwaZulu Natal Midlands Ecotherapy Programme. The study focused on subjects' self-esteem and the manifestation ofpsychological symptoms as outcome measures. The experimental design employed three different experimental groups and a control group. All experimental and control groups were administered a pretest and posttest consisting ofthe Symptoms Checklist-90-Revised and the Culture-Free Self-Esteem Inventory-2. The pretest was administered before the ecotherapy programme. The experimental groups were administered the posttest one month after the ecotherapy programme. The control group were given no intervention, and were administered the posttest one month after the pretest. Pretest and posttest differences were tested for significance using repeated measures analysis ofvariance (ANOVA). No statistically significant difference was found between the experimental and control groups on the pretest and posttest. This suggests that the ecotherapy programme had no detectable effect on the experimental group subjects' self-esteem or the manifestation of psychological symptoms. The implications ofthese results and future considerations were discussed. / Thesis (M.Sc.)-University of Natal, Pietermaritzburg, 2003.

An increasingly large body of literature sees disconnection from nature as central to the convergent social-ecological crisis, rooted in anthropocentric ontologies. This study explored the potential for embodied, sociomaterial nature-based activities to engender shifts in children’s perceptions of, and sense of connectedness with, nature. Equally it explored how children’s socio-cultural-historical value positionings (SCHVP) mediated their perceptions of, and connectedness with, nature. The nature-based activities, spread over five-day camps, were located at Hobbiton-on-Hogsback, a centre that has existed for decades to provide experiential learning and graded exposure to natural spaces, aiming to increase environmental knowledge and nature-connection. The experiences of two groups of children from wide-ranging socioeconomic and socio-cultural backgrounds in the Eastern Cape Province of South Africa were explored using interpretive case study methodology. Through semi-structured interviews and focus groups with selected children (aged 10-14) and the Hobbiton staff members who worked with them, as well as participant observation, data were collected and analysed thematically. This study was guided by a layered theoretical framework that included Deep Ecology as an under-labourer, and Cultural Historical Activity Theory (CHAT) as a substantive, analytical framework. Interactions between participants’ SCHVP and the sociomateriality of the nature- based activities were analysed in relation to the children’s nature-perceptions and sense of Connectedness-With-Nature. The findings highlight both the importance of the children’s SCHVP and the sociomateriality of the nature-based activities in mediating their prior perceptions of, and connectedness with nature. The nature-based activities acted as a primary stimulus for developing environmental empathy, awareness and pro-environmental intentions. In essence, Hobbiton acted as a primary ‘seed planter’ towards greater feelings of Connectedness-With-Nature. However, recommendations are put forward for more decolonised, ethics-oriented and sociomaterial design of Hobbiton’s nature-based activities, with an emphasis on integrating children’s SCHVP into the pedagogical-design process in relation to the sociomaterial elements of the nature-based activities. Emically integrating the children’s multiplicities of knowing, doing, valuing and being into the pedagogical-design process could contribute to the decolonisation of nature-based experiences in such contexts cultural, socio and political diversity.

The research on "The healing touch of Nature in the context of pastoral therapy" illustrated the role of Nature in bringing healing to individual people in an urban context in South Africa. The role Nature plays in connecting the participants with God and how this positively affects their daily lives, has been central in the research. Through their interaction with Nature, the participants lead richer, more meaningful lives and experience a greater sense of well-being. Nature stimulates and elicits response as the digital world is set against the calm energy and "warmth of the earth". Through connection with God in Nature, the participants translate the healing metaphor into more tangible "language" – the "beautifying effect" of Nature. It is not the words that captivate, but the thoughts which the words carry. Mostly the research tells the story of the experiential knowledge of living in the intimate presence of God and the healing power of God‘s presence. This narrative is about a kind of knowing that can only come through Nature. The research offers a way of seeing Nature that could influence pastoral care today. / Practical Theology / M. Th. (Practical Theology with specialisation in Pastoral Therapy)

The research on "The healing touch of Nature in the context of pastoral therapy" illustrated the role of Nature in bringing healing to individual people in an urban context in South Africa. The role Nature plays in connecting the participants with God and how this positively affects their daily lives, has been central in the research. Through their interaction with Nature, the participants lead richer, more meaningful lives and experience a greater sense of well-being. Nature stimulates and elicits response as the digital world is set against the calm energy and "warmth of the earth". Through connection with God in Nature, the participants translate the healing metaphor into more tangible "language" – the "beautifying effect" of Nature. It is not the words that captivate, but the thoughts which the words carry. Mostly the research tells the story of the experiential knowledge of living in the intimate presence of God and the healing power of God‘s presence. This narrative is about a kind of knowing that can only come through Nature. The research offers a way of seeing Nature that could influence pastoral care today. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology with specialisation in Pastoral Therapy)