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Educators interested in ecojustice analyze and fight to end the increasing destruction of the world's diverse ecosystems, languages, and cultures by the globalizing and ethnocentric forces of Western consumer culture. In addition, they also study, support, and teach about the ways that various cultures around the world actively resist these forces by protecting and revitalizing their “commons,” that is, the shared languages, practices, traditions, and relationships (including relationships with the land) necessary to sustain their communities. By emphasizing the commons (and its enclosure or privatization), scholars using ecojustice perspectives recognize social justice as inseparable from and even imbedded in ecological well-being. Ecojustice education thus emphasizes educational reform at the public school, university, and community levels as necessary to stem the tide of both cultural and ecological destruction.

The following five priorities are central to ecojustice-based educational reforms: (1) helping to overcome the environmental and political sources of environmental racism; (2) reducing the consumer-dependent lifestyle and traditions of thinking that contribute to the current exploitation of the cultures of the southern hemisphere by the cultures of the northern hemisphere; (3) revitalizing the diversity of cultural and environmental commons as a way of reducing the environmentally destructive impact of the West's industrial culture; (4) learning to live in a way that helps to ensure that the prospects of future generations are not being diminished; and (5) contributing to a wider understanding of the importance of what Vandana Shiva refers to as “earth democracy”—that is, the right of nonhuman participants that make up the earth's interdependent ecosystems to reproduce themselves in ways that are free of technological manipulation and exploitation.

This entry looks at the ecojustice view of education from the perspective of an advocate.

The Commons and Educational Reform

Educational reforms that contribute to the revitalization of the commons, in effect, represent pedagogical practices that are achievable within different communities and bioregions. Rather than being built on abstract theories about emancipation or transformation, these practices are grounded in the diverse day-to-day relationships and needs of particular communities and built upon important knowledges and traditions passed down through many generations. Rather than arguing for universal application, this approach to educational reform begins by recognizing the specificity of local cultures—the attending languages, practices, beliefs, decision-making patterns, and so on—in relation to a particular geographical context. It also recognizes that all communities and cultures share the necessity to preserve the life systems that they depend upon to survive. Thus, while the particular ways they may go about creating these practices and relations may differ radically, all cultures create a “commons.”

The commons are not a theoretical abstraction, and thus they should not be understood as a project to be achieved in the future. They represent the aspects of everyday life and of the natural world that have not yet been privatized and monetized. Scholars in this field refer to “enclosure of the commons” when the shared aspects of day-to-day life that once contributed to the general well-being of communities are transformed into privately owned money-making resources. Many taken-for-granted aspects of life are practices that have been refined and handed down through many generations, including practices as seemingly mundane as the way to make a bed, set a table, shingle a roof, or stack wood; more threatened practices like gathering and preserving seeds or protecting life in a stream; and more formalized practices and principles such as those represented in the U.S. Constitution and Bill of Rights. Freedom of speech and freedom of the press are two parts of the U.S. commons that are shared by all citizens and keeping American communities healthy.

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