Global ETD Search

1	(Re)placing ourselves in nature: An exploration of how (trans)formative places foster emotional, physical, spiritual, and ecological connectedness / Replacing ourselves in nature: An exploration of how transformative places foster emotional, physical, spiritual, and ecological connectedness Stanger, Nicholas Richard Graeme 08 April 2014 (has links) This research considers a person’s ontological fabric woven from experiences of and in (trans)formative childhood and adolescent places through three conceptual frameworks: complexity theory, endogeny, and i/Indigenous ways of knowing. By re-visiting the (trans)formative places of four exemplary citizens with them, creating an interactive website and iBook, and exploring ten online public participants’ posts, I gained an understanding of how childhood and adolescent outdoor places act as catalysts of community, ecological, and civic environmental engagement. To achieve this, I asked the question: Does learning that occurs in childhood and adolescent outdoor places inform civic, emotional, physical, and/or spiritual engagement or connectedness over the course of people’s lives? If so, how? Tsartlip (Coast Salish First Nations) Elder, May Sam, Hua Foundation co-founder Claudia Li, National Geographic Explorer-in-Residence, Wade Davis, and former Lieutenant Governor of BC, Iona Campagnolo, all exemplary individuals, shared personal relationships with their childhood and adolescent places. They engaged though participatory action research by taking me to these places, contributing to the interview process, and supporting the analysis of the results. As a way to engage decolonizing methodologies and encourage authentic voice within this research, I took great care in using interview and discourse techniques that were respectful, engaging, and empowering. Each of these visits were filmed and appropriate sections were shared through online social media as a way to invite participation from the larger North American public (www.transformativeplaces.com). Ten more participants’ experiences were analyzed based on their submissions to this website. Data were explored through a hybrid of phenomenological and participatory analysis and participants were invited to help discern meaning through post-filming interviews and dialogue. The concept (trans)formative places was defined as sites that engage humans in biophysical, emotional, spiritual, and civic engagement. Major notions included the development of a memetic group of concepts that help describe the processes, characteristics, and relationships that occur from, in, and with (trans)formative places. I found that my participants’ relationship to places were formed through family and community bonds, where learning occurs through shared stories, collective healing, and respect-building. Places transformed my participants through identity development, memory and anxiety, resiliency behaviour, nostalgia, and loss. Finally, my participants related to places through connective processes like knowing a place and being home, engendering bliss and appreciation, development of pride and hope and emotionality. The final section of this dissertation is articulated as a manifesto for creating, sustaining, and engaging in (trans)formative places. To download the interactive iBook of this dissertation search for it in iTunes. / Graduate / 0350 / 0525 / 0534 / 0740 / 0768 / 0620 / 0727 / nstanger@nicholasstanger.ca place-connection environmental education endogeny Indigenous knowledge Indigenist research panarchy phenomenological analysis video ethnography eco-psychology
2	(Re)placing ourselves in nature: An exploration of how (trans)formative places foster emotional, physical, spiritual, and ecological connectedness / Replacing ourselves in nature: An exploration of how transformative places foster emotional, physical, spiritual, and ecological connectedness Stanger, Nicholas Richard Graeme 08 April 2014 (has links) This research considers a person’s ontological fabric woven from experiences of and in (trans)formative childhood and adolescent places through three conceptual frameworks: complexity theory, endogeny, and i/Indigenous ways of knowing. By re-visiting the (trans)formative places of four exemplary citizens with them, creating an interactive website and iBook, and exploring ten online public participants’ posts, I gained an understanding of how childhood and adolescent outdoor places act as catalysts of community, ecological, and civic environmental engagement. To achieve this, I asked the question: Does learning that occurs in childhood and adolescent outdoor places inform civic, emotional, physical, and/or spiritual engagement or connectedness over the course of people’s lives? If so, how? Tsartlip (Coast Salish First Nations) Elder, May Sam, Hua Foundation co-founder Claudia Li, National Geographic Explorer-in-Residence, Wade Davis, and former Lieutenant Governor of BC, Iona Campagnolo, all exemplary individuals, shared personal relationships with their childhood and adolescent places. They engaged though participatory action research by taking me to these places, contributing to the interview process, and supporting the analysis of the results. As a way to engage decolonizing methodologies and encourage authentic voice within this research, I took great care in using interview and discourse techniques that were respectful, engaging, and empowering. Each of these visits were filmed and appropriate sections were shared through online social media as a way to invite participation from the larger North American public (www.transformativeplaces.com). Ten more participants’ experiences were analyzed based on their submissions to this website. Data were explored through a hybrid of phenomenological and participatory analysis and participants were invited to help discern meaning through post-filming interviews and dialogue. The concept (trans)formative places was defined as sites that engage humans in biophysical, emotional, spiritual, and civic engagement. Major notions included the development of a memetic group of concepts that help describe the processes, characteristics, and relationships that occur from, in, and with (trans)formative places. I found that my participants’ relationship to places were formed through family and community bonds, where learning occurs through shared stories, collective healing, and respect-building. Places transformed my participants through identity development, memory and anxiety, resiliency behaviour, nostalgia, and loss. Finally, my participants related to places through connective processes like knowing a place and being home, engendering bliss and appreciation, development of pride and hope and emotionality. The final section of this dissertation is articulated as a manifesto for creating, sustaining, and engaging in (trans)formative places. To download the interactive iBook of this dissertation search for it in iTunes. / Graduate / 0350 / 0525 / 0534 / 0740 / 0768 / 0620 / 0727 / nstanger@nicholasstanger.ca place-connection environmental education endogeny Indigenous knowledge Indigenist research panarchy phenomenological analysis video ethnography eco-psychology
3	Perceptions of Inseparability: A Heuristic Response to Thomas Berry's Call for Connection 2014 August 1900 (has links) This dissertation represents my heuristic response to cultural and ecological historian, Thomas Berry’s (1988, 1999, 2006) multi-dimensional call for connection to the Earth. The term, Heuristic, defined as “enabling a person to discover or learn something for [oneself]” (www. Oxforddictionary.com) describes a journey of learning undertaken out of a desire to live more justly and sustainably on this planet. My inquiry began with a search for the foundational meanings underlying Berry’s statement: Humans must undertake a radical shift in consciousness in order to come to the realization that the Earth is a Communion of Subjects and not a Collection of Objects (www.thomasberry.org). It led to a holistic exploration of academic study and lived experience in the realms of evolutionary science, quantum theory, depth psychology, Indigenous wisdom, and contemplative practice. It resulted in a shift in consciousness that strengthened my connections to human and other-than-human inhabitants of the Earth, added depth to my own story, and provided understandings about the inseparability of all life from a number of perspectives. This work will contribute to the body of educational literature that explores the integration of qualitative Place-based, Arts-based, Narrative, and Contemplative ways of knowing with rigorous scholarly research. I intend to apply the holistic learning gleaned from the integration of the scholarly and participatory components of this research to the development of future pedagogy that enhances the understanding that human beings are inseparably connected not only to our human ancestors, but to the other species, and to the ancient energies of the Earth as well. Communion The Earth is a Communion of Subjects Shift of Consciousness
4	Hyperrealitet, perceptionsfenomenologi och relationsinramning : Prövandet av en teoretisk förklaringsmodell med utgångspunkt från en kritisk undersökning av forskning om naturens läkande egenskaper. Järpeskog, Timo M. January 2018 (has links) Denna masteruppsats diskuterar naturens läkande effekt på människan genom att analysera nuvarande forskningsläge i både svenskt och internationellt perspektiv. Analysen förstås genom en teoretisk modell som baserar sig på ekologisk perceptionsfenomenologi, hyperrealitet och relationsinramning. Uppsatsens slutsats är att naturens läkande effekt kan förklaras med en perceptiv relation mellan människan och den mer-än-mänskliga världen, men också, att mer forskning behövs. / This master thesis discusses the healing properties of nature on the human being through an analysis of current Swedish and international research. The analysis is made by using a theoretical model based on ecological perception phenomenology, hyperreality and relational frame theory. The conclusion of the thesis is that the healing properties of nature may be explained by the perceptive relation between the human being and the more-than-human world, but also that more research is needed. Hyperreality perception phenomenology relational frame theory the more-than-human perception phenomenology eco-psychology behaviorism religious studies buddism acceptance and commitment therapy evidence based psychotherapy nature assisted interventions animal assisted interventions nature as a healing place rehabilition gardens garden therapy Hayes Steven Abram David Baudrillard Jean only-human mental health. Hyperrealitet perceptionsfenomenologi relationsinramning mer-än-mänskliga perception fenomenologi ekopsykologi behaviorism religionsvetenskap buddism acceptance and commitment therapy evidensbaserad psykoterapi naturassisterade interventioner djurassisterade interventioner naturen som en läkande plats rehabiliteringsträdgård trädgårdsterapi Hayes Steven Abram David Baudrillard Jean enbart-mänskliga psykisk ohälsa. Religious Studies Religionsvetenskap

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