"A young Tibetan American girl helps her grandfather recover from an illness through the use of a traditional cure that focuses on spiritual as well as physical recovery and brings together a caring community"--Provided by publisher.
"Tashi loves listening to Popola, her grandpa, sing Tibetan chants to the click, click of his prayer beads. She also loves hearing Popola's stories about the village in Tibet where he grew up. But recently Popola has been sick, and Tashi is worried. One of the stories Tashi remembers told how people in Popola's village use flowers to help themselves recover from illnesses. Will this healing tradition work in the United States, so far from Popola's village? Determined to help Popola get better, Tashi recruits family, friends, and neighbors in a grand effort to find out." --Publisher's website.
The purpose of this paper was to review the content of existing social-emotional learning (SEL) programs in the American K-12 curriculum and the relationship between the programs and the needs of the American workplace. SEL programs were examined for their content and compared to the research indicating critical EI skills for the workplace. Several gaps in SEL education were identified including self-management, stress management, and mood regulation. (Contains 1 table.).
Towards the end of her eventful and productive life, Val Plumwood was turning toward Indigenous people and cultures as a way of encountering the lived experience of ideas she was working with theoretically. At the same time, she was defining herself as a philosophical animist. As I understand her term, she was making connections with animism as a worldview, but rather than mimic or appropriate indigenous animisms she was developing a foundation that could be argued from within western philosophy. Her beautiful definition of philosophical animism is that it opens the door to a world in which we can begin to negotiate life membership of an ecological community of kindred beings. Thus, her animism, like indigenous animisms, was not a doctrine or orthodoxy, but rather a path, a way of life, a mode of encounter. In the spirit of open-ended encounter, I aim to bring her work into dialogue with some of my Australian Aboriginal teachers. More specifically, I focus on developing an enlarged account of active listening, considering it as the work participants engage in as they inter-act with other sentient creatures. I take a country or place based perspective, engaging with life on the inside of the webs and patterns of connection.
We are living in the midst of the Earth’s sixth great extinction event, the first one caused by a single species: our own. In Wild Dog Dreaming, Deborah Bird Rose explores what constitutes an ethical relationship with nonhuman others in this era of loss. She asks, Who are we, as a species? How do we fit into the Earth’s systems? Amidst so much change, how do we find our way into new stories to guide us? Rose explores these questions in the form of a dialogue between science and the humanities. Drawing on her conversations with Aboriginal people, for whom questions of extinction are up-close and very personal, Rose develops a mode of exposition that is dialogical, philosophical, and open-ended.An inspiration for Rose—and a touchstone throughout her book—is the endangered dingo of Australia. The dingo is not the first animal to face extinction, but its story is particularly disturbing because the threat to its future is being actively engineered by humans. The brazenness with which the dingo is being wiped out sheds valuable, and chilling, light on the likely fate of countless other animal and plant species.
"People save what they love," observed Michael Soulé, the great conservation biologist. We must ask whether we, as humans, are capable of loving—and therefore capable of caring for—the animals and plants that are disappearing in a cascade of extinctions. Wild Dog Dreaming engages this question, and the result is a bold account of the entangled ethics of love, contingency, and desire.
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