ࡱ>  |bjbjvv 4<<} z6 6 yy8l1|bp5xxx*b,b,b,b,b,b,b$[eg.pbexxxxxpby5#b***x6 5*b*x*b**p9|:$%Ȋ'9bb0b96+h'l+h$::f+hz>xx*xxxxxpbpb(xxxbxxxx+hxxxxxxxxx6 ?: the approximation of environmental and humane education as an emerging and relevant dialogue: a point of view from brazil parte superior do formulrio  htmlcontrol forms.html:checkbox.1  digite um texto ou endereo de um site ou hyperlink "http://translate.google.com.br/?tr=f&hl=pt-br"traduza um documento. hyperlink "http://translate.google.com.br/?tr=t&hl=pt-br"cancelar ouvir parte inferior do formulrio abstract this article aims to tackle the interface between environmental and humane education, as a theoretical and practical emerging field in brazil. we begin by presenting the conceptual similarities which, in our view, underpin and justify the need for a growing approximation between these two fields of research and educational practice. then we describe an experience of educational practice conducted in campinas - sp (brazil) which sought to bring these two fields closer, considering the possibilities that such initiatives may have to contribute to cause changes in favor of all forms of life. key-words: environmental education, humane education, complexity, plurality of life in modern western societies, science and technology have served to legitimize a utilitarian approach to human and nonhuman animals, turning life into a commodity, often due to concerns related to the accumulation of capital. environmental education observed in brazil currently oscilates between an environmental education of a more conservationist and one of a more critical kind. the latter appears as an important strand in this country, since the environmental education that developed in latin america, and in brazil in particular, had as an important foundation the social movements of counter-culture that occurred in the 60s and 70s, repudiating in their conception simply preservationist approaches and emphasizing the need to address political and social issues in an integrated manner to environmental issues (gudynas & evia 1991; leis, 1999; repec,ceaal, 1994). furthermore, according to regidor (1991), the latin american environmental movements that have influenced this aspect of environmental education brought the proposal of new ways of "reconstruction of society based on respect for life" (p.9), and demanded a new concept of policy that refused every form of power that is manifested as domination. this environmental education, of a critical nature, has positioned itself in opposition to the logic of commodification of life, pointing out the need to educate for a new ethic that respects life in all its forms. nevertheless, the approaches in the direction of humanitarian education are incipient. this article raises some theoretical and practical questions that aim to overcome this gap. it should be highlighted that the term humane education is adopted here in the sense that, according to kahn & humes (2009), began to be built up in the 1990s, with the intent to incorporate in an integrated manner environmental issues and human rights, with its focus on violence, exploitation and injustice done to nonhuman animals, since this approach seems the most relevant for a dialogue with environmental education. ouvir ler foneticamente dicionrio -  hyperlink "http://www.google.com.br/dictionary?source=translation&hl=pt-br&q=convencido&langpair=pt%7cen" ver dicionrio detalhado adjetivo convinced cocky conceited sure vain smug cocksure coxy cockish environmental and humane education: a relevant dialogue the historical references in support of science and technology and the "naturalization" of processes of domination the legacy of the so called western thought, that has been structured since the advent of modernity, between the sixteenth and eighteenth centuries, shows up on the consequences of social and environmental injustices that worsen over planet earth. conversion of life into a commodity and excessive exploitation of so-called 'natural resources' show how utilitarianism has become the modus operandi during this period. science and technology have today a privileged place in the western culture paradigm. recognizing the benefits they provide to a favored part of the world population, it is also necessary to give visibility to this process of signification that affirms the status of science as 'truth' and the status of technology as 'salvation', being able to solve any contemporary problem. despite the advances of science and technology, never has there been such gulf between rich and poor, environmental disasters and technological artifacts of war. we already understand that modernity has not been able to fulfill its promises of happiness, wealth and peace (santos, 2007, 2008). the ideas of progress and development that were shaped by the historical period of the enlightenment spread over the planet since the second world war, building the concept of unavoidable future. therefore, the development discourse means such inevitability, based on the scientific revolution, the advancement of technology, as well as in the idea of individual freedom and free market (gianetti, 2002). this scientific, technological and socio-economic paradigm legitimizes and naturalizes the processes of domination of a portion of the human population over another, as well as over the nonhuman animals. in order to build environmental educating processes whose goal is sustainability of peoples and respect for all forms of life we must start from the exercise of denaturation of this discourse of modernity, which presents the concepts of 'nature', 'future', 'freedom' 'development' and 'progress' as static and obvious, but which were historically constructed and have never been neutral. the science that still intends to dominate nature, having as a consequence the dichotomy nature / culture or nature / rationality, and still believes that there is a single 'truth' of the facts, needs to re-build itself as a new paradigmatic science that supports the possibility of existence of a diversity of cultures, ways and forms of life. thus, it has to re-understand the interaction between knowledge and uncertainty / ignorance as a central element of theoretical frameworks, considering also the historical dimension (funtowicz & ravetz, 2000). global environmental problems demonstrate the need to reveal the uncertainties and impredictability of science and to point out the values that accompany the paradigmatic thought that governs each epoch. the dialogue of knowledge should be instigated in environmental educating processes not only between different subjects and institutions but also between scientific knowledge and popular and / or traditional knowledge, as well as other ways of thinking beyond the west (floriani, 2007). this principle of complementarity can encourage the constant exercise of dialogue and reinterpretation, aiming at the 'plurality of life'. note that, among the many meanings that the term "plurality of life 'can have, in this article it refers to all forms of life on planet earth. reference documents that support the critical environmental education in brazil and explicit the need to respect all life forms in environmental education, the term "plurality of life" has as its main reference the document 'the earth charter' and the 'treaty on environmental education for sustainable societies and global responsibility', both produced by many hands at the un conference rio-92, by the ngo forum with the participation of over 1300 ngos (viezzer, 2004). the document 'the earth charter' brings the following preamble: "we stand at a critical moment in earth's history, a time when humanity must choose its future. ()to move forward we must recognize that in the midst of a magnificent diversity of cultures and life forms we are one human family and one earth community with a common destiny. we must join together to bring forth a sustainable global society founded on respect for nature, universal human rights, economic justice, and a culture of peace. towards this end, it is imperative that we, the peoples of earth, declare our responsibility to one another, to the greater community of life, and to future generations. (carta da terra, 2010, authors translation). this document also brings principles and action plans, having among its principles: "recognize that all beings are interdependent and every form of life has value regardless of its worth to human beings'. in 1996 the independent earth charter comission was created in brazil, and currently there is also an international commission, which has been endorsed by 4.600 institutions throughout the planet. the earth charter has been translated into 40 different languages, and it is under constant review. it has been published in many countries and languages, encouraging its use as an educational tool (ibid). the treaty on environmental education for sustainable societies and global responsibility, also created at rio-92, circulates in all continents and in various languages, stimulating debates, seminars and practice of environmental education (viezzer, 2004). in brazil, this document grounded the creation of the brazilian national program of environmental education, as well as the national training programme for environmental educators (brazil, 2005, 2006). in contrast to the hegemonic model of development, in its contents do not appear the term 'sustainable development'. its fourth principle states that: "environmental education is not neutral, but ideological. it is a political act "(brasil, 2005, p. 58, authors translation). it is noteworthy that in the english version, due to requests from american and canadian participants, the terms "ideological" and "political" do not appear, because it was believed that if signed with these terms included, obtaining funding for ngos in these countries would be difficult (viezzer, 2004). a discourse about respect and value of the diversity of life is part of the introduction of this document, as well as settings that allow us to deepen our reflections on the socio-historical processes of degradation of the planet: "we believe that environmental education for equitable sustainability is a continuous learning process, based on respect for all life forms. such education affirms values and actions that contribute to human and social transformation and ecological preservation. we believe that environmental education should generate, urgently, changes in quality of life and greater awareness of personal conduct, as well as harmony among humans and between humans and other forms of life" (brasil, 2005, p. 57, authors translation). the environmental education to which the present paper is related is inspired by this document. from one of the plans of action of this treaty, namely: "working (...) from the local realities, establishing the necessary connections with the reality of the planet, creating a consciousness for transformation" (brasil, 2005, p. 59, authors translation), we propose other conceptual basis on the intersection between environmental education and education that addresses issues related to non-oppression of nonhuman animals, as complementary and relevant practices. demystifying science and rebuilding positions from education: other conceptual basis for this dialogue the complex thought of edgar morin and otherness in environmental education critical environmental education aligns with complex thinking, mostly represented by edgar morin, a french philosopher and sociologist who is considered one of the leading thinkers on complexity. complex is a word that comes from the latin complexus, meaning "that which is woven together" (morin, 2000). this concept has been studied in recent years and proves to be a challenge today, as western thought is still rooted in the fragmentation of knowledge, resulting from the mechanistic view of the tradition of science and technology. thus, despite the fragmentary knowledge practices, we must recognize the complexity that must be unveiled: not only the complexity of environmental issues, but also of science itself, with its historical and social dimension. in this case, the dogma of classical thought and the separation between science and philosophy hides political, economic and ethical issues as if they were apolitical, or purely scientific activity (morin, 2005). hans-georg gadamer, german philosopher of the twentieth century, helped to demystify this view by studying the process of objectification of human beings and nature in modern science, considered as objects available to reason. this author proposes that attempts to interpret nature could not rise from the intent of dominating it, but from a relationship of respect and solidarity (grn, 2006). from the thought of gadamer, grn (2006) discusses the role of modern science in the deployment of so-called ecological crisis, saying that respect for nature is only possible when keeping back the respect for the otherness of others who it aims to understand. thus, as morin (2005) states, without the dimension of philosophical thinking to help us in understanding the ambivalence of science, ie, its inherent complexity, which at the same time that brings alive the knowledge, threatens the annihilation of the plurality of life, we keep the fragmented understanding that science is good or bad. morin (2000) suggests knowledge that is absolutely necessary to educational processes that aim to exercise the concept of complexity, including the need to teach that all knowledge is subject to error and illusion, since all knowledge is interpretation, and there are many possible interpretations of the same event. it also brings the need to join several areas of knowledge to face the fragmentation that through specialization breaks contexts, globalities and complexities. the author also points out the need to teach about the human condition, because we are creatures of nature, but our history as symbolic animals in interaction has turned us strangers in this context. he proposes to teach about the earth-homeland and its sustainability, about consciousness and global citizenship: not want for the other what we do not want for ourselves, assuming the enlightened decision of the human condition of individual / species / society in the complexity of our being (morin, 2000). insofar as we re-connect with other beings that inhabit this "earth-homeland," we must rediscover the ability to feel empathy (in the sense of the word placed by singer, 2002) not only among humans but also with the nonhuman species. in the discourse we are proposing, therefore, the concepts of complexity and otherness are central not only to clarify the need for re-interpreting the world and re-constructing of positions starting from education, but also to point out that the positions towards the nonhuman other should be based on relations of non-domination and non-oppression. paulo freires pedagogies regarding the construction of political and ideological positions by means of education, a strong reference in brazil is the brazilian educator paulo freire, whose teaching has greatly contributed to environmental education. this author brings the ideas of political awareness and social transformation through popular education, and his major book the pedagogy of the oppressed, published in 1969 has been translated into over twenty languages (pernambuco & silva, 2006). for freire, the matter of dialogue reflects on the ethical thought and political action. education is never neutral, and this statement refers to the commitment to build efforts to overcome the naive consciousness. this is always a mutual and collective motion, based on the need to act on reality to transform it (freire, 1987). when freire (2000) brings the idea that "teaching requires recognizing that education is ideological," he gives the appropriate visibility to the strength of ideology. often we end up accepting the neo-liberal fatalistic discourse that hides the cause of the historically constructed social and environmental injustices, or the view that education is a technical-scientific training. the main action that the practices of environmental education should undertake concerns the denaturalization of this fatalistic ideology that tries to convince us that reality is so and that is the natural order of things. this is the line of thought that justifies the use of animals in laboratory tests, its industrialization as "products" to be consumed - either as food, clothing, entertainment - and other forms of degradation of life and environment, in the name of progress and economic, technological and scientific "development". the "buen vivir" and "vivir bien" of the andean peoples - the fullness of life "vivir bien" is a concept that the original andean people have brought back to modernity: the idea of appreciation of collectives, not only of humans but of all living beings and the minerals, their physical and spiritual elements. this means an overcoming of individualism and the establishment of a wider community through the recognition of a process of completion and interconnection in living and coexisting (mamani, 2010). this old community paradigm of culture of good living which is reflected in the daily practice of being in harmony and balance with all that exists, is present today in the constitutions of countries like ecuador (approved in 2008) and bolivia (in 2009) as principles that are opposed to the capitalist ideal of development and progress as excessive accumulation. not overestimating the immediate implications that this act may have in a short time for public policies and for the realities of the peoples of ecuador and bolivia, paying attention to the issue of inclusion of this concept in the constitutions of both countries points to an important process of political improvement in favor of historical and cultural diversity. this concept revisited by latin american social movement strengthens the diversity of life, ethics and respect for all beings, the complex thinking and dialogue, and opposes utilitarianism consolidated by modernity, as it does not consider life as a commodity or 'resource', since if all are beings, they can not be objects (ibid). much may be learned from this knowledge, that being pre-modern is also what can help us to overcome issues of modernity, as the dichotomy nature / culture, the fragmentation of knowledge and the lack of ethics and conscience which is in the core of degradation of life in our common environment. the deep ecology of arne naess finally, we present the contribution of arne naess, norwegian philosopher founder of the theory of deep ecology in 1972. unlike gadamers otherness, naess considers the human being inserted in nature, as well as equality among species. this author believes in the possibility of humans living in balance with other life forms, in the attitude of valuing diversity. however, due to the dominant western model of civilization, this possibility is denied to most human societies (hoefel, 1999). the reflections of indian leader mohandas gandhi, with its actions of non-violence, were part of naess's inspirations, as well as some of the ideas of dutch philosopher spinoza about a god present in all parts of the world. one of the principles of deep ecology is the biosphere equality: all living beings have the right to live and develop, its inverse being considered an anthropocentrism with detrimental effects to human beings. thus, human needs should be considered in a broad and complex context, and not in an immediate and utilitarian perspective. "live and let live" is considered here as a more powerful principle than "either you or me", the result of a conception of the survival of the fittest, which is being displaced to an understanding of the ability to coexist and cooperate in complex relationships (ibid). thus, this theory feeds on the principles of diversity, equality and ecological symbiosis, which, for naess, should guide the development plans of our future, emphasizing the diversity of life. the experience of the environmental educator collective of campinas in the interrelationship between environmental and humane education the educator collectives result from a brazilian public policy designed under the national training program of environmental educators, proposed by the governing body of the national environmental education policy, which in turn is composed of the environmental education bodies in the ministry of education and ministry of environment in brazil. this governing body proposes that the educator collectives should be groups of educators of various institutions that would develop training processes of environmental education for the whole of the territory where they operate, on a permanent and continuous basis (ferraro & sorrentino, 2005). the environmental educator collective of campinas coeduca was formed in 2004 and in 2005 received financial support from the national fund of environment of brazil. as the first socio-educational action in the environmental field, coeduca proposed to train 180 environmental educators distributed throughout the city of campinas, with a political, critical and reflective perspective, in order to initiate an educational process that would foster cooperative actions for the transformation of reality. the aimed recipients for this educational practice were the citizens of the city of campinas and region. community leaders, teachers, health workers, civil servants, small businessmen, members of social movements and ngos, among others, participated in the process. each participant should complete 360 hours of socio-educational training activities, choosing the activities in which they wanted to participate among a range of more than 40 options. among these options was offered a workshop on consumption and consumerism", which addressed critical discussions on topics such as: the complexity of the processes involved in supply chains, including those who considered animals or parts of them as "products"; the social and environmental problems caused by the industrial age; the forms of consumption imposed by the dominant cultural pattern (ie, the logic of markets); the "traps" created by marketing strategies in the formation of the consumers view; consumption related to ethical issues concerning human and nonhuman beings and the responsibilities we have as consumers. from these discussions, this workshop was aimed to entice participants to rethink their own forms of consumption and to consider the possibilities of alternative behaviors to the model of consumption established by the western capitalist paradigm. responding to the interest of the training environmental educators, this activity was offered three times between march 2007 and june 2008 and had the participation of about 40 people. as regards the inclusion of issues related to animals, one of the activities undertaken during the workshop was the screening of a brazilian documentary about the meat industry, called "meat is weak." this video, produced by the nina rosa institute raised various discussions in the groups around the issue of animals, starting with how we are unconscious about our daily actions and take them for granted. the logic of market, as it is sustained by the media, is so naturalized that becomes virtually invisible to the average citizen: a piece of meat is just a piece of meat, not an animal that once had life and sensitivity. the provocation from the film also raised discussions about the commodification and trivialization of life, about the mechanisms of exercising power and its consequent reflection on the ethics of life. at the end of the three editions of the workshop, participants were asked to carry out assessments about it. from these evaluations, the 世界杯2022赛程表淘汰赛 made it clear that the opportunity to be in a dialogic space and to reflect on such questions was relevant and vital. phrases such as: "provided reflections on our mode of production and way of life. i woke up to reality (i am more aware), demonstrate that. or, showing that the workshop also served to: "show that it is possible to think about values." one student said that participating in this workshop brought to him "(...) a power for action." there were many positive evaluations showing that the methodology used, based on videos and group dialogue have been substantial to cause profound reflections, and that changes are processes that start in reflection and dialogue. in the evaluation questions that asked to point out issues to improve in this activity, most 世界杯2022赛程表淘汰赛 asked for more time for this workshop, which strongly demonstrates the lack of experiences that consider this subject. although we are daily bombarded with a high amount of information, the specific type of information and knowledge presented in this workshop does not reach us, let alone the opportunity to talk about them in a pedagogical process. concluding remarks as oakley et al. (2010) properly point out, there is not yet a singular governing discourse regarding the interfaces between environmental education and education related to the non oppression of animals. the views are diverse and urge a growing dialogue about the subject. in this context, we highlight some points of the issues presented in this article that can help us address this interface and, through education, make a difference in favor of friendlier relationships between human and nonhuman animals. at the conceptual level, we consider that the view of the complexity of edgar morin and the pedagogies of paulo freire are fundamental contributions to conceptualizing the links between these two fields, as they show the need to establish a teaching practice that helps 世界杯2022赛程表淘汰赛 to re-construct knowledge. recognizing the non-neutrality of either science or education, this re-construction should contain elements that allow the questioning of the ideology behind the processes that oppress and trivialize the lives of human and nonhuman animals. at the same time, recovering naess's concept of deep ecology and the "vivir bien" of the andean peoples, reminds us that there are different ways of understanding the diversity of life, according to different historical and cultural contexts. this reinforces the point that the construction of a new ethic in favor of all life forms does not depend on the global convergence to a single discourse, but on the appreciation of the diversity of discourses that bring in their core a non-anthropocentric worldview. in the field of educational practice, from the experiment carried out under coeduca, we consider that the conceptual and methodological practices of critical environmental education are useful to bring the discussion of ideological issues that support the oppression of nonhuman animals, building interfaces between environmental and humane education. we verified not only the convergence of values and principles between these two areas, but also the potential of environmental education as a key vector in the direction of raising people's questioning with respect to the mechanisms of power that condemn millions of animals to a life of misery and suffering every day. from this summary of considerations, we believe that we should not shirk from trying to continue bringing these two fields of knowledge together, working to build and spread a total liberation pedagogy (as discussed by kahn & humes, 2009). this pedagogy should work on behalf of the social and environmental sustainability and oppose all forms of oppression, freeing any form of life from the possibility of being disrespected in their intrinsic value and their right to simply live and be happy - even if some beings do not need this definition to just be it. ouvir ler foneticamente dicionrio -  hyperlink "http://www.google.com.br/dictionary?source=translation&hl=pt-br&q=melhora&langpair=pt%7cen" ver dicionrio detalhado substantivo improvement rally pickup adjetivo better superior foremost references brasil. 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(2004). somos todos aprendizes - lembranas da construo do tratado de educao ambiental. paran, toledo. retrieved in october 18th, 2010 from  hyperlink "http://www.preac.unicamp.br/eaunicamp/arquivos/aprendizes.pdf" http://www.preac.unicamp.br/eaunicamp/arquivos/apren67fj\myz|Ϸχo^l:,hkh~d5<pj^j#jhkh~d5<pju^j"hkh^5<pj^jnhth!h@[5pj^jmh nhsh th/hh@[5cjpj^jajmh nhsh th/hih1>5cjpj^jajmh nhsh th/hihmr5cjpj^jajmh nhsh th/hihar5cjpj^jajmh nhsh th/hihd$5cjpj^jajmh nhsh th/hih5cjpj^jajmh nhsh th z{|=  w 8 $d`a$gdrs$d`a$gdrs$d`a$gdc $da$gdc$d$dna$gdc $da$gdc$d&dpa$gdc% & ; < = > w x μyyewm@h/h/0jmh sh hr_0jmh sh hkh 5^jmh sh 'hkhr_5pj^jmh nhsh th.hkh^5<>*b*pj^jnhphthhkh~d5^jjhkh~d5u^j"hkh^5<pj^jnhth#jhkh~d5<pju^j+jhkhoh5<pju^jnhth6jjp hkhoh5pjuv^jmh nhsh th , 2    i n    ¸®®yyl_®h3h30jmh sh h3hgto0jmh sh hk0jmh sh h}0jmh sh h{h 0jmh sh h30jmh sh hoh0jmh sh h 0jmh sh hph 0jmh sh h3h 0jmh sh h/0jmh sh h3hoh0jmh sh h/h/0jmh sh h/hoh0jmh sh   d e v w  7 8 o t v qrvyppȾ|ohnhjx0jmh sh ha0jmh sh h90jmh sh 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