ANDRAGOŠKA SPOZNANJA Studies in Adult Education and Learning Vsebina/Contents Uvodnik/Editorial Borut Mikulec 3 EDUCATING DURING THE GREAT TRANSFORMATION: RELATIONALITY AND TRANSFORMATIVE SUSTAINABILITY EDUCATION 23 MAKING A CASE FOR ECOFEMINIST POPULAR EDUCATION IN TIMES OF COVID-19 47 63 ADULT EDUCATION TEACHERS’ COMPETENCIES FOR THE IMPLEMENTATION OF SUSTAINABLE DEVELOPMENT 79 Tadej Košmerl OD KOLONIALNEGA UCENJA DO IZOBRAŽEVANJA ZA TRAJNOSTNI RAZVOJ: PREGLED IZBRANIH KONCEPTOV IZOBRAŽEVANJA O GLOBALNI SOODVISNOSTI 101 Nevenka Bogataj VZGOJA IN IZOBRAŽEVANJE ZA TRAJNOSTNI RAZVOJ ŠIRITA RAZUMEVANJE JAVNEGA INTERESA V IZOBRAŽEVANJU ODRASLIH 121 139 Marija Rok UCENJE NA DELOVNEM MESTU V KONTEKSTU VISOKOŠOLSKEGA PRAKTICNEGA USPOSABLJANJA: PRIMER TURIZMA 153 Porocila, odmevi, ocene/Reports, Replies, Reviews Andraž Fink UPORABNOST SPLETNE STRANI TEACHER'S CLIMATE GUIDE ZA SAMOIZOBRAŽEVANJE ANDRAGOGOV IN NACRTOVANJE IZOBRAŽEVANJA ODRASLIH O OKOLJSKI PROBLEMATIKI 173 Knjižne novosti/ Book Reviews Tadej Košmerl ENVIRONMENTAL AND ANIMAL ABUSE DENIAL: AVERTING OUR GAZE 175 Dušana Findeisen STAROST II: BITI V SVETU 178 In memoriam Sonja Kump ANDRAGOŠKA DEDIŠCINA SABINE JELENC KRAŠOVEC 181 Zoran Jelenc SABINA JELENC KRAŠOVEC – LIK ANDRAGOGINJE 186 Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 3-21 DOI: https://doi.org/10.4312/as/9922 Uvodnik UVODNIK KAJ TRANSFORMIRATI? IZOBRAŽEVANJE ODRASLIH, TRAJNOSTNI RAZVOJ IN OKOLJSKA GIBANJA V današnji geološki dobi, to je antropocen, so antropogeni procesi – narašcajoci vplivi .no dobrobit (Burns, 2018; Decuypere idr., 2019; Lange, 2018; Wals in Benavost, 2017). Globalno segrevanje Zemlje je posledica povecane vsebnosti ogljikovega dioksida (CO2) in drugih toplogrednih plinov, ki se v ozracje sprošcajo zaradi clovekovih dejavnosti. Z narašcajoco okoljsko krizo se povecuje verjetnost nepovratnih negativnih vplivov tako na živo in neživo naravo (npr. dvig morske gladine, taljenje ledu in ledenikov, zakisljevanje oceanov, izguba biotske raznovrstnosti, poplave, suše) kot ljudi (npr. pomanjkanje pitne vode, lakota, migracije, konflikti) (UN Environment, 2019). Eden izmed odgovorov na narašcajoco okoljsko krizo, h kateremu so pristopile države pod okriljem Združenih narodov, je leta 2015 sprejeti Pariški sporazum, to je prvi univerzalni in pravno zavezujoci globalni podnebni sporazum, ki ga je do zdaj ratificiralo 189 držav. Njegov temeljni cilj je globalni odziv na nevarnost, ki grozi zaradi spremembe podnebja, in sicer da se dvig povprecne globalne temperature ohrani znatno pod 2 °C v primerjavi .rature omeji na 1,5 °C v primerjavi s predindustrijskim obdobjem, zavedajoc se, da bi se s tem znatno zmanjšali tveganja in ucinki sprememb podnebja (UN, 2016, str. 5). Drug izmed globalnih odzivov prihaja prek mobilizacije vec kot šest milijonov mladih, ki so se združili v gibanju Podnebni štrajk .berg, z jasno zahtevo po takojšnjem ukrepanju v boju proti podnebnim spremembam, saj »hiša že gori« (Ollis, 2020; Reid, 2019). Tretjega izmed globalnih odzivov bi lahko .veka na okolje, to so onesnaževanje in emisije toplogrednih plinov, opazno zmanjšal (npr. Khan idr., 2021; Rupani idr., 2020), kar navdaja z upanjem, da je okoljske spremembe možno doseci. A ob vec kot letu dni trajajoci pandemiji se zdi vse manj verjetno, da nam bo »odlocni preskok v obnovljive vire in ekološko vzdržno ekonomijo« (Dolar, 2020, str. 26) dejansko tudi uspel, saj so se razlicne industrije že prilagodile novi realnosti. Tudi podrocje izobraževanja in posebej izobraževanja odraslih, od globalne do lokalne ravni, ni ostalo imuno za vprašanja, ki jih sprožajo podnebne spremembe in globalna okoljska kriza. Nasprotno. Mobilizacija izobraževanja za potrebe reševanja okoljskih .ževanju za ohranjanje narave, v 60. letih 20. stoletja se pojavi okoljsko izobraževanje/ okoljsko izobraževanje odraslih, o trajnostnem izobraževanju se govori od vrha o okolju v Riu leta 1992 dalje, danes pa sta v ospredju okoljsko in trajnostno izobraževanje ter izobraževanje za trajnostni razvoj (Lange, 2018; Wals in Benavot, 2017). Izobraževanje za trajnostni razvoj je danes na globalni ravni spodbujeno predvsem na podlagi ciljev .balno družbo. Prva agenda ciljev trajnostnega razvoja, to je Millennium Development Goals and the Education for All, je bila sprejeta leta 2000, vkljucevala je osem ciljev, ki naj bi jih dosegli do leta 2015. Druga, trenutno aktualna agenda, to je Transforming Our World: The 2030 Agenda for Sustainable Development.bra 2015 in vkljucuje 17 ambicioznih ciljev, ki naslavljajo tri prevladujoce razsežnosti trajnosti: ekonomsko, družbeno in okoljsko. Te cilje trajnostnega razvoja (CTR) naj bi dosegli do leta 2030, pri tem pa naj bi pomembno vlogo imelo prav izobraževanje, saj je CTR 4 – to je zagotavljanje vkljucujocega in pravicnega kakovostnega izobraževanja ter spodbujanje vseživljenjskega ucenja za vse – bistven za dosego trajnosti (Benavot, 2017; Boeren, 2019; Burt, 2019; Komatsu idr., 2020; Orlovic Lovren in Popovic, 2018; Schreiber-Barsch in Mauch, 2019). A CTR niso neproblematicni, saj temeljijo na dveh v osnovi nezdružljivih filozofijah, to sta zavezanost kapitalizma k nadaljnji gospodarski rasti na eni strani ter spoštovanje planetarnih omejitev in transformacija sveta na drugi (Wulff, 2020). Zdi se, da podobni logiki sledi tudi Evropski zeleni dogovor (Evropska komisija, 2019) – ta naj bi pomagal narediti Evropo podnebno nevtralno do leta 2050 –, ki pri preoblikovanju gospodarstva .na mesta in digitalizacijo). V nasprotju z »zelenim kapitalizmom« pa se npr. zagovorniki koncepta odrasti (npr. Liegey in Nelson, 2020; Plut, 2019; Živcic, 2015), ki se je zacel .ci o odrasti v Parizu leta 2008, raje zavzemajo za ohranjanje kakovostnega življenja ob hkratnem zmanjševanju porabe materialov, surovin in mnogoterih pritiskov na okolje v okviru planetarnih danosti ter, v nasprotju z modelom gospodarstva, temeljecem na rasti, z odrastjo ponujajo družbeno in ekosistemsko alternativo tako liberalnemu kot zelenemu kapitalizmu. Skratka, razbliniti je treba iluzijo, da je lahko gospodarski svetovni red, ki temelji na permanentni rasti in maksimiranju dobicka, vzdržen za okolje, in si zastaviti vprašanje, kot so to storili Komatsu idr. (2020), kako današnje izobraževanje prispeva k ohranjanju in reproduciranju te iluzije. Okoljsko in trajnostno izobraževanje lahko poteka v razlicnih kontekstih (Lange, 2018): ..nih gibanj in socialnih medijev –, na delovnem mestu (gl. Lemmetty in Collin, 2020) ter prek strokovnih združenj in sindikatov (gl. Clarke in Lipsig-Mummé, 2020). V osnovi lahko razlikujemo med dvema pristopoma do okoljskega in trajnostnega izobra­ževanja. Prvi se osredotoca na izobraževanje, ki si prizadeva oblikovati doloceno okoljsko znanje, spretnosti, naravnanosti, tehnološke rešitve ipd., ki lahko vodijo do sprememb v okoljskem vedenju in ravnanju ljudi (npr. recikliranje, ohranjanje vode, zmanjšanje emisij toplogrednih plinov), a ohranja »status quo« glede družbenega, ekonomskega in politic­nega sistema. Drugi se osredotoca na izobraževanje, katerega cilj je oblikovati refleksiv­nega in odgovornega državljana, ki je zmožen samostojnega odlocanja in ravnanja v skla­du z naceli in vrednotami trajnostnega razvoja (npr. ucenje o naravi odnosov med ljudmi in planetom, ki vodi k spopadanju s temeljnimi vzroki unicujocega upravljanja okolja) ter si prizadeva za spremembo obstojecih odnosov in struktur moci. Ta dva pristopa avtorji opisujejo z razlicnimi opredelitvami: kot »instrumentalni« in »emancipatorni« pristop (Wals in Benavot, 2017), kot »konservativni« in »radikalni« pristop (Griswold, 2017) ali kot »plitki« in »globoki« ekološki model izobraževanja (Misiaszek, 2012). Raziskave na eni strani kažejo, da ima izobraževanje pomembno vlogo pri obravnavanju in reševanju okoljskih izzivov, saj vodi do vecje obcutljivosti za okoljska vprašanja, kakor tudi do prookoljskega politicnega ravnanja (npr. do podpore okoljskim politikam, glaso­vanja za zelene stranke, udeležbe v okoljskem aktivizmu), osebne transformacije (npr. spremembe življenjskega sloga), pa tudi širših prookoljskih družbenih sprememb (gl. npr. Cordero idr., 2020; Gal in Gan, 2020; Moyer in Sinclair, 2020; Seddon, 2016; Wals in Benavot, 2017). Na drugi strani kritiki poudarjajo, da cetudi ima izobraževanje pomemb-no vlogo pri oblikovanju posameznikovega dojemanja klimatskih sprememb, slednje ne vodi nujno do sprememb v posameznikovem ravnanju, da naloga izobraževanja ni reševa­nje okoljsko-družbenih problemov – v CTR je izobraževanje zastavljeno instrumentalno (prim. Mikulec, 2018), vedno v službi napredka pri doseganju drugih CTR – ter da agen­da izobraževanja za trajnostni razvoj zgolj podpira obstojeci neoliberalni kapitalisticni sistem ter ne spreminja odnosov moci in struktur zatiranja v družbi (gl. npr. Elfert, 2019; Gadotti, 2008; Ireland, 2018; Komatsu idr., 2020; Reid, 2019; Zaval in Cornwell, 2017). Zdi se, da je v osrcju okoljskega in trajnostnega izobraževanja transformacija (Burns, 2018; Clover idr., 2013; Elfert, 2019; Misiaszek, 2016; Schreiber-Barsch in Mauch, 2019; Walters, 2018), pri cemer ostaja odprto vprašanje, kdo, kaj in v kakšnem obsegu naj bi se transformiral. Eno izmed kljucnih vprašanj okoljskega in trajnostnega izobraževanja se torej glasi: Kaj je treba transformirati in kaj ohraniti (prim. Wals idr., 2017)? Pri raziskovanju tega vprašanja se lahko opremo na teorije transformativnega ucenja, ki imajo svojo bogato tradicijo prav na podrocju izobraževanja odraslih. Kot ugotavlja Lange (2019), lahko razlikujemo med tremi pristopi transformativnega ucenja, ki spodbujajo (1) individualno spremembo na mikroravni, (2) transpersonalno in organizacijsko spremembo na mezoravni ter (3) družbeno spremembo na makroravni. Prvi pristop izhaja iz teorije transformativnega ucenja Jacka Mezirowa (1991) in se nanaša na spremembo perspektive, to je na sistem nekriticno prevzetih prepricanj, da bi postali bolj inkluzivni, odprti, emoci­onalno zmožni spremembe in reflektivni, da bi ustvarili prepricanja in mnenja, ki so bolj resnicna in upravicena. Poudarek je na spremembi posameznika – spremembi njegovega svetovnega nazora, vedenja, epistemologije in ontologije (Hoggan, 2016) –, ki temelji na kogniciji in racionalnosti posameznika oz. na zmožnosti kriticne refleksije, brez katere tudi ni transformativnega ucenja (Fleming idr., 2019). Drugi pristop izhaja iz analiticne globin­ske psihologije Carla Gustava Junga in organizacijske transformativne teorije, pri cemer se transformacija nanaša na temeljno spremembo posameznikove osebnosti, ki vodi k ce­lovitosti sebstva. Je transpersonalna, saj spodbuja povezanost posameznikovega sebstva z ostalo živo in neživo naravo. Ta teorija transformativnega ucenja sega onkraj racionalnosti v domeno custev, simbolov in imaginacije. Tretji pristop izhaja iz del Paula Freireja (2005) in se osredotoca na družbene spremembe na makroravni. Transformativno ucenje tukaj poteka kot ozavešcanje (conscientizacăo), to je proces, v katerem uceci se razvijajo zave­danje o ekonomskih, tehnoloških, politicnih, kulturnih strukturah v družbi, ki prispevajo k neenakosti in zatiranju, pri cemer je bistveno, da uceci se reflektirajo svoj svet in ga tako tudi spremenijo, kar prinese osvoboditev tako na osebni kot družbeni ravni. Ozavešcanje torej poteka prek »praxis«, z združitvijo akcije (delovanja) in refleksije (mišljenja). Za to-vrstno izobraževanje je prav tako kljucno, da poleg kritike razlicnih oblik zatiranja gradi na viziji, upanju in utopiji o možnem boljšem svetu, s cimer se izogne fatalisticni neoliberalni agendi, ki zanika možnosti drugacnega sveta (Ireland, 2018). Okoljsko in trajnostno izobra­ževanje, ki ga je navdihnil Freire, se danes razvija v gibanju za ekopedagogiko predvsem v Latinski Ameriki. To izobraževanje si prizadeva za spremembo obstojecih cloveških, družbenih in okoljskih odnosov ter spodbuja kolektivno ekopismenost in planetarno držav­ljanstvo v nasprotju z neoliberalno globalizacijo in imperializmom (Gadotti, 2008, 2011; Kahn, 2010; Misiaszek, 2012, 2016). Sem sodijo tudi okoljsko naravnana družbena gibanja po vsem svetu, ki si prek kolektivne akcije in z generiranjem novega znanja prizadevajo za družbeno-okoljske spremembe in okoljsko pravicnost (npr. Burt, 2019; Clover idr., 2013; Kahn, 2010; Ollis, 2020; Walters in von Kotze, 2019). Pri raziskovanju trajnostnega razvoja in transformativnega ucenja se pojavlja tudi cetrti pri-stop, to je transformativno trajnostno izobraževanje, ki stavi na odnosno razumevanje traj­nostnega razvoja – ta v ospredje postavlja nacin bivanja in védenja, v katerem smo vsi/vse v medsebojnem odnosu in medsebojno povezani – ter prevpraševanje temeljnih ontoloških, epistemoloških in kozmoloških korenin naših družb (Burns, 2018; Lange, 2018, 2019). V tokratni tematski številki Andragoških spoznanj, ki zajema šest tematskih clankov, av-torice in avtorji razmišljajo o izzivih trajnostnega razvoja, okoljskega in trajnostnega izo­braževanja, okoljskih gibanjih, transformaciji in izobraževanju odraslih z vidika razlicnih teoretskih perspektiv in metodoloških pristopov. Avtorice Elizabeth A. Lange, Joy Kcenia Polanco O’Neil in Katie E. Ross v clanku Izo­braževati med veliko transformacijo: odnosnost in transformativno trajnostno izobraževa­nje razpravljajo o tem, kako so posamezniki in družbe, potopljeni v locevalno paradigmo, temeljeco na tehnoloških industrijskih vrednotah zahodne evrocentricne kulture, nehote unicujoci, ker ne zaznajo relacijske narave našega univerzuma, pri cemer pokažejo, da ob­stojeci procesi ucenja in izobraževanja, vkljucno s trajnostnim izobraževanjem, še naprej reproducirajo locevalno paradigmo. V nasprotju s slednjo avtorice zagovarjajo odnosno paradigmo, to je odnosne nacine spoznavanja in bivanja, ki terjajo transformacijo zahod­nih prepricanj o kozmologiji, nacinih bivanja, etiki in epistemologiji, ter tako nakažejo implikacije morebitne svetovnonazorske transformacije za izobraževalce in izobraževalne procese, zlasti v okviru transformativnega trajnostnega izobraževanja. Shirley Walters in Astrid von Kotze v clanku Razlogi za ekofeministicno ljudsko izo­braževanje v casu COVID-19 prav tako pišeta o nujnosti radikalne transformacije sveta, izhajajoc iz teoretskega okvira ekofeminizma, ki obravnava vprašanja patriarhata, kapita­lizma in degradacije okolja. Na podlagi kriticne analize zdravstvenega tecaja za ženske v Republiki Južni Afriki, ki je avtoricama služil kot študija primera ljudskega izobraževanja (popular education) v casu covida-19, razpravljata o tem, kako bi se moral spremeniti ku­rikulum, da bi bilo pridobljeno znanje za udeležence resnicno koristno za transformativno spremembo. Ob identificiranih principih ekofeminizma za izobraževalce avtorici skle­neta, da so elementi, ki se neposredno nanašajo na življenje udeležencev (npr. prehran-ska varnost, voda), tisti, ki lahko izzovejo prevladujoce dojemanje narave kot »stvari« ter vzpostavijo dojemanje narave kot kompleksnega in medsebojno povezanega ekosistema. Lauren Spring in Darlene Clover v clanku Muzeji, socioekološko razmišljanje in aktivi­sticne pedagogike domišljije preucujeta vlogo muzejev v trenutni okoljski krizi kot tistih institucij, ki so zelo pomembne, a v literaturi o okoljski krizi vse preveckrat prezrte, ce­prav lahko pomembno pripomorejo k reševanju vprašanj okoljske pravicnosti in okolj­skega izobraževanja odraslih ter prispevajo k vseživljenjskemu ucenju. Avtorici na eni strani pokažeta, kako so se in se še danes muzeji ukvarjajo s prakso »monokulturnega« (netrajnostnega) mišljenja, ki ohranja patriarhalno kapitalisticni neoliberalni ustroj in vi-zijo binarne delitve moci, prevlade in nadzora med cloveškim in necloveškim, a na drugi strani opozarjata, da vse vec muzejev danes spreminja svoje pristope. Na podlagi anali­ze primerov iz Kanade avtorici pokažeta, da muzeji s svojim intencionalnim ravnanjem pri reševanju okoljskih vprašanj lahko ustvarjajo »opozicijske poglede«, ki delujejo kot vzgojni prostori odpora za doseganje družbeno-okoljskih sprememb. Siniša Kušic in Renata Hasel v clanku Kompetence uciteljev za implementacijo trajnostne­ga razvoja v okviru izobraževanja odraslih izpostavita pomen uciteljevih kompetenc za traj­nostni razvoj v izobraževanju odraslih ter v empiricni študiji, opravljeni na vzorcu uciteljev, ki delajo v institucijah izobraževanja odraslih na Hrvaškem, preucujeta, ali imajo ucitelji ustrezne kompetence za implementacijo trajnostnega razvoja v proces poucevanja. Avtorja ugotavljata, da ucitelji sicer kažejo pozitivno naravnanost do trajnostnega razvoja, a imajo slabše znanje o konceptih trajnostnega razvoja ter le delno obvladajo potrebne kompetence za implementacijo trajnostnega razvoja v izobraževalni proces pri poucevanju odraslih. Tadej Košmerl v clanku Od kolonialnega ucenja do izobraževanja za trajnostni razvoj: pregled izbranih konceptov izobraževanja o globalni soodvisnosti analizira nekatere te­meljne koncepte medvladnih organizacij, predvsem UNESCO in OECD, na podrocju izobraževanja, kot so globalno izobraževanje, globalno ucenje, izobraževanje za global-no državljanstvo, izobraževanje za razvoj in izobraževanje za trajnostni razvoj. Ob tem ugotavlja, da tovrstni izobraževalni koncepti na eni strani povzrocajo vrsto terminoloških in konceptualnih nejasnosti, na drugi pa se v zadnjem desetletju v vseh bolj poudarjajo okoljski izzivi in trajnostni razvoj, organizacije, ki uporabljajo in razvijajo posamezne koncepte, pa jih zdaj postavljajo v kontekst ciljev trajnostnega razvoja. Ob slednjih pa avtor izpostavlja, da ti niso radikalna alternativa sistemom, ki so nas pripeljali do trenutne okoljske krize, ampak prej poskus njihove prilagoditve na nacin, ki naj bi omogocil (oz. celo pospešil) nadaljnji gospodarski razvoj. Nevenka Bogataj v clanku Vzgoja in izobraževanje za trajnostni razvoj širi razumevanje javnega interesa v izobraževanju odraslih razpravlja o potrebi po vkljucitvi okoljskih tem v izobraževanje odraslih v Sloveniji na nacin, da vzgoja in izobraževanje za trajnostni razvoj postaneta del celovitejše sistemske zasnove, javnega interesa politike ter del širših strateških prioritet države. Avtorica analizira tri vidike izobraževanja odraslih za trajno­stni razvoj – sistemsko podporo, raziskovalne podlage in izobraževalno ponudbo – ter ugotavlja, da izobraževanje odraslih za trajnostni razvoj vsebuje potencial za rekoncep­tualizacijo zasnove izobraževanja odraslih iz ekskluzivne in na primanjkljajih utemeljene paradigme v vkljucujoco in na potencialih ter prednostih utemeljeno paradigmo. Poleg tematskih clankov pricujoca številka vkljucuje tudi dva odprta clanka, porocilo, dve knjižni recenziji ter dva spominska zapisa. Urška Gacnik in Jernej Kovac v clanku Proucevanje mnenj o izobraževanju starejših oseb na kulturno-umetniškem podrocju na vzorcu starejših, ki bivajo v domovih za starejše v Mariboru, ugotavljata, da se velika vecina starejših oseb zaveda pomena izobraževanja na kulturno-umetniškem podrocju ter da moški in osebe z višjo stopnjo pridobljene izobraz-be pripisujejo izobraževanju na kulturno-umetniškem podrocju vecji pomen. V clanku Ucenje na delovnem mestu v kontekstu visokošolskega prakticnega usposabljanja: primer turizma Marija Rok preucuje ucenje na delovnem mestu na primeru prakticnega usposa­bljanja študentov v visokošolskih programih na podrocju turizma v Sloveniji ter na pod-lagi opravljene analize obstojecih sistemov razvije nov model prakticnega usposabljanja v turisticnem sektorju z identifikacijo kljucnih indikatorjev kakovosti tovrstnega sistema. V porocilu Uporabnost spletne strani Teacher‘s Climate Guide za samoizobraževanje andragogov in nacrtovanje izobraževanja odraslih o okoljski problematiki Andraž Fink poroca o vsebinah spletne platforme Teacher‘s Climate Guide, ki lahko pomeni kakovo­sten vir za razvoj razlicnih oblik izobraževanja odraslih, povezanih z razumevanjem okolj­ske problematike. Sledita dve recenziji knjig: Environmental and Animal Abuse Denial: Averting Our Gaze, ki jo je pripravil Tadej Košmerl, in Starost II: Biti v svetu, ki jo je pripravila Dušana Findeisen. Številko zakljucujeta zapisa Sonje Kump in Zorana Jelenca v spomin Sabini Jelenc Krašovec – urednici Andragoških spoznanj, profesorici Oddelka za pedagogiko in andragogiko, raziskovalki izobraževanja odraslih, dragi kolegici, ki jo bomo ohranili v naših srcih in spominih. Borut Mikulec LITERATURA Benavot, A. (2017). Education for people, prosperity and planet: Can we meet the sustainability chal­lenges? European Journal of Education, 52(4), 399–403. Boeren, E. (2019). Understanding Sustainable Development Goal (SDG) 4 on “quality education” from micro, meso and macro perspectives. International Review of Education, 65(2), 277–294. Burns, H. (2018). Thematic Analysis: Transformative Sustainability Education. Journal of Transforma­tive Education, 16(4), 277–279. Burt, J. (2019). Research for the People, by the People: The Political Practice of Cognitive Justice and Transformative Learning in Environmental Social Movements. Sustainability, 11(20), 1–21. Clarke, L. in Lipsig-Mummé, C. (2020). Future conditional: From just transition to radical transforma­tion? European Journal of Industrial Relations, 26(4) 351–366. Clover, D. E., Jayme, B. d. O., Hall, B. L. in Follen, S. (2013). The Nature of Transformation. Environ­mental Adult Education. Sense Publishers. Cordero, E. C., Centeno, D. in Todd, A. M. (2020). The role of climate change education on individual lifetime carbon emissions. PLoS ONE, 15(2), 1–23. Decuypere, M., Hoet, H. in Vandenabeele, J. (2019). Learning to Navigate (in) the Anthropocene. Sus­tainability, 11(2), 547. Dolar, M. (2020, maj). Denar ali življenje? Mladina, posebna izdaja, 22–27. Elfert, M. (2019). Lifelong learning in Sustainable Development Goal 4: What does it mean for UNE­SCO’s rights-based approach to adult learning and education? International Review of Education, 65(2), 537–556. Evropska komisija. (2019). Evropski zeleni dogovor. https://eur-lex.europa.eu/resource.html?uri=cel-lar:b828d165-1c22-11ea-8c1f-01aa75ed71a1.0015.02/DO C_1&format=PDF Fleming, T., Kokkos, A. in Finnegan, F. (2019). European Perspectives on Transformation Theory. Pal-grave Macmillan. Freire, P. (2005). Pedagogy of the Oppressed. Continuum. Gadotti, M. (2008). Education for Sustainability: A critical contribution to the Decade of Education for Sustainable Development. Green Theory & Praxis Journal, 4(1), 15–64. Gadotti, M. (2011). Adult education as a human right: The Latin American context and the ecopedagogic perspective. International Review of Education, 75(1-2), 9–25. Gal, A. in Gan, D. (2020). Transformative Sustainability Education in Higher Education: Activating En­vironmental Understanding and Active Citizenship Among Professional Studies Learners. Journal of Transformative Education, 18(4), 271–292. Griswold, W. (2017). Sustainability, Ecojustice, and Adult Education. 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Wulff (ur.), Grading Goal Four: Tensions, Threats, and Opportunities in the Sustainable Development Goal on Quality Education (str. 297–321). Brill. Lange, E. (2018). Transformative Sustainability Education: From Sustainababble to a Civilization Leap. V M. Milana, S. Webb, J. Holford, R. Waller in P. Jarvis (ur.), The Palgrave International Handbook on Adult and Lifelong Education and Learning (str. 397–420). Palgrave Macmillan. Lange, E. (2019). Transformative Learning for Sustainability. V W. Leal Filho (ur.), Encyclopedia of Sustainability in Higher Education. Springer. Lemmetty, S. in Collin, K. (2020). Throwaway knowledge, useful skills or a source for wellbeing? Out­lining sustainability of workplace learning situations. International Journal of Lifelong Education, 39(5–6), 478–494. Liegey, V. in Nelson, A. (2020). Exploring Degrowth: A Critical Guide. Pluto Press. Mezirow, J. (1991). Transformative dimensions of adult learning. Jossey-Bass. Mikulec, B. (2018). 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Journal of Vocational, Adult and Continuing Education and Training, 1(1), 146–162. Walters, S. in von Kotze, A. (2019). “If you can’t measure it, it doesn’t exist”? Popular education in the shadows of global reporting on adult learning and education. Studies in the Education of Adults, 51(1), 3–14. Wulff, A. (2020). Introduction: Bringing out the Tensions, Challenges, and Opportunities within Sus­tainable Development Goal 4. V A. Wulff (ur.), Grading Goal Four: Tensions, Threats, and Oppor­tunities in the Sustainable Development Goal on Quality Education (str. 1–27). Brill. Zaval, L. in Cornwell, J. F. M. (2017). Effective education and communication strategies to promote environmental engagement. European Journal of Education, 52(4), 477–486. Živcic, L. (2015). Odgovor na družbene, ekonomske in okoljske meje rasti: predstavitev koncepta odrast (degrowth) ter njegova raba v praksi. Casopis za kritiko znanosti, 43(262), 151–168. Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 3-21 DOI: https://doi.org/10.4312/as/9922 Editorial EDITORIAL WHAT SHOULD TRANSFORM? ADULT EDUCATION, SUSTAINABLE DEVELOPMENT AND ENVIRONMENTAL MOVEMENTS In today’s geological epoch of the Anthropocene, anthropogenic processes – the in­creasing impacts of human activities on the Earth and the atmosphere – are a key factor influencing the well-being of the planet (Burns, 2018; Decuypere et al., 2019; Lange, 2018; Wals & Benavost, 2017). Global warming is the consequence of the increased amount of carbon dioxide (CO2) and other greenhouse gases released into the atmos­phere due to human activities. The growing environmental crisis increases the likeli­hood of negative irreversible impacts on both living and non-living nature (e.g., rising sea levels, melting ice and glaciers, acidification of the oceans, loss of biodiversity, floods, droughts) and humans (e.g., lack of drinking water, hunger, migrations, con­flicts) (UN Environment, 2019). One of the responses to the growing environmental crisis has been the Paris Agreement, an agreement under the auspices of the United Nations that has been accepted by many coun­tries. Adopted in 2015 and ratified by 189 states so far, it is the first universal and legally binding global climate agreement. Its fundamental goal is to ensure a global response to the threat posed by climate change, namely, to keep the rise in average global temperature well below 2 °C in comparison with the pre-industrial period and to continue efforts to limit the rise in temperature to 1.5 °C in comparison with the pre-industrial period; this would significantly reduce the risks and impacts of climate change (UN, 2016, p. 5). An­other global response comes in the form of the more than six million young people who have mobilized and joined the Strike for Climate movement led by Swedish environmental activist Greta Thunberg. These young people have urgently demanded immediate action in combatting climate change, because “the house is already on fire” (Ollis, 2020; Reid, 2019). The third global response may be part of the current Covid-19 pandemic: at least during its first wave, we have seen the human impact on the environment in the form of pollution and greenhouse gas emissions decrease noticeably (e.g., Khan et al., 2021; Ru-pani et al. 2020), which gives us hope that environmental change is achievable. However, more than a year after the pandemic began, it seems less and less likely that a “decisive shift towards renewable resources and an ecologically sustainable economy” (Dolar, 2020, p. 26) will in fact take place, with various industries already adapting to the new reality. The field of education and adult education, from the global to the local level, has not re­mained immune to the problems caused by climate change and by the global environmen­tal crisis. The mobilization of education for the needs of solving environmental challenges is nothing new. Such efforts have been observed since the end of the 19th century (in nature conservation education), in the 1960s (in the environmental education and environmental adult education of that decade), since the Rio Summit of 1992 sustainability education has been discussed, and today environmental and sustainable education and education for sus­tainable development have taken centre stage (Lange, 2018; Wals & Benavot, 2017). Today, education for sustainable development is promoted at the global level primarily by means of the sustainable development goals adopted by the United Nations in order to create a more just global society. The first agenda for the goals of sustainable development, Mil­lennium Development Goals and the Education for All, was adopted in 2000 and included eight goals that were to be reached by 2015. The second, current and ongoing agenda, Transforming our World: The 2030 Agenda for Sustainable Development, was adopted in September 2015. It includes 17 ambitious goals addressing the three predominant aspects of sustainability: economic, social and environmental. These sustainable development goals (SDGs) should be reached by 2030, and education is to play an important. SDG 4 – ensuring inclusive and equitable quality education and promoting lifelong opportunities for all – is central to achieving sustainability (Benavot, 2017; Boeren, 2019; Burt, 2019; Komatsu et al., 2020; Orlovic Lovren & Popovic, 2018; Schreiber-Barsch & Mauch, 2019). However, the SDGs pose a problem because they are based on two incompatible philos­ophies: capitalist commitment to economic growth on the one hand and respect for the planet’s resources and limits as well as a commitment to transforming the world on the other (Wulff, 2020). The European Green Deal (European Commission, 2019), striving for a climate neutral Europe by 2050, seems to follow a similar type of logic by basing economic transformation on change, innovation, and growth (global competitiveness, cre­ating green jobs, digitalisation). In contrast with eco-capitalism (“green capitalism”), for example, proponents of degrowth (e.g., Liegey & Nelson, 2020; Plut, 2019; Živcic, 2015), which started developing in the 1970s and had its first international conference in Paris in 2008, stand for retaining a quality of life while reducing the use of materials, resources, and various other forms of environmental exploitation. In contrast with the growth-based economic model, degrowth offers society and the ecosystem an alternative to both liberal and green capitalism. In short, it is vital to shatter the illusion that the economic world order based on permanent growth and maximised profits is environmentally sustainable and to ask, as Komatsu et al. (2020) do, how modern education contributes to maintaining and reproducing this illusion. Environmental and sustainable education can take place in different contexts (Lange, 2018): in the formal education system as well as in non-formal education and informal learning in civil society – in NGOs, through social movements, and via social media – in the workplace (see Lemmetty & Collin, 2020), and through professional associations and unions (see Clarke & Lipsig-Mummé, 2020). We can distinguish between two main approaches to environmental and sustainable ed­ucation. The first approach focuses on education that seeks to develop environmental knowledge, skills, attitudes, technological solutions, etc., which can lead to changes in environmental behaviour and human behaviour (e.g., recycling, water conservation, re­ducing greenhouse gas emissions), but maintains the status quo in the existing social, economic, and political system. The second focuses on education and aims to create a reflective and responsible citizen who is capable of independent decision-making and acting in accordance with the principles and values of sustainable development (e.g., learning about the nature of human-planet relations and thus dealing with the root causes of destructive environmental governance) and seeks to change existing relationships and power structures. These two approaches have been given different names by various au­thors: an “instrumental” and “emancipatory” approach (Wals & Benavot, 2017), a “con­servative” and “radical” approach (Griswold, 2017), or a “shallow” and “deep” ecological model of education (Misiaszek, 2012). Research, on the one hand, shows that education plays an important role in addressing and solving environmental challenges, as it leads to greater sensitivity to environmental issues as well as to pro-environmental policy actions, personal transformation (e. g., changes in one’s lifestyle), as well as wider environmentally-friendly social changes (e.g., Cordero et al., 2020; Gal & Gan, 2020; Moyer & Sinclair, 2020; Seddon, 2016; Wals & Benavot, 2017). On the other hand, critics point out that while education plays an important role in shaping an individual’s perception of climate change, it does not necessarily lead to change in individual behaviour, that education is not about solving environmental and social problems – in the SDGs education is set out as an instrument (cf. Mikulec, 2018) always in service of achieving other SDGs – and that the education agenda for sustainable development merely supports the existing neoliberal capitalist system and does not change power relations and structures of oppression in society (e.g., Elfert, 2019; Gadotti, 2008; Ireland, 2018; Komatsu et al., 2020; Reid, 2019; Zaval & Cornwell, 2017). Since it appears that the matter of transformation is what lies at the heart of environmental and sustainable education (Burns, 2018; Clover et al., 2013; Elfert, 2019; Misiaszek, 2016; Schreiber-Barsch & Mauch, 2019; Walters, 2018), the question remains open who, what and should be transformed, and to what extent? One of the key questions of environmen­tal and sustainable education, then, is: What needs to be transformed and what needs to be sustained (cf. Wals et al., 2017)? In researching this question, we can draw on theories of transformative learning, which have a rich tradition in the field of adult education. As Lange (2019) notes, we can dis­tinguish between three transformative learning approaches that promote (1) individual change at the micro level, (2) transpersonal and organizational change at the meso level, and (3) social change at the macro level. The first approach stems from Jack Mezirow’s (1991) transformative learning theory and refers to perspective transformation – that is, to a system of uncritically accepted beliefs – so that learners become more inclusive, open, emotionally capable of change, and reflective and thus able to create beliefs and opinions that are more real and justified. The emphasis is on change in the individual – the change of his worldview, behaviour, epistemology and, ontology (cf. Hoggan, 2016) – which is based on the cognition and rationality of the individual or on the capacity for critical reflection, without which there can be no transformative learning (cf. Fleming et al., 2019). The second approach emerges from Carl Gustav Jung’s analytical depth psychology and from organizational transformation theory, where transformation refers to a fundamental change in an individual’s personality that leads to wholeness of Self. It is transpersonal, as it promotes the connection between the individual’s Self and the rest of living and non-living nature. This theory of transformative learning extends beyond rationality into the domain of emotions, symbols, and imagination. The third approach emerges from the works of Paulo Freire (2005) and focuses on social changes at the mac­ro level. Here, transformative learning takes place as conscientization (conscientizacăo), a process in which learners develop an awareness of the economic, technological, po­litical, and cultural structures in society that contribute to inequality and oppression; it is essential that learners reflect on the world and thus change it, brings in liberation on both a personal and a social level. By combining action and reflection, conscientiza­tion therefore entails “praxis.” It is also crucial that this type of education be built on vision, hope, and utopia, on thoughts of a possible better world, and not limit itself to criticizing various forms of oppression. That is how this approach circumvents the neo-liberal fatalistic agenda that denies the possibilities of a different world (Ireland, 2018). Freire-inspired environmental and sustainable education is evolving today in the ecoped­agogy movement, especially in Latin America. Such education seeks to change existing human, social, and environmental relationships, while promoting collective eco-litera­cy and planetary citizenship in opposition to neoliberal globalization and imperialism (Gadotti, 2008, 2011; Kahn, 2010; Misiaszek, 2012, 2016). It is also evolving through environmentally oriented social movements around the world that strive for social and environmental change as well as environmental justice through collective action and the generating of new knowledge (e.g., Burt, 2019; Clover et al., 2013; Kahn, 2010; Ollis, 2020; Walters & von Kotze, 2019). Research on sustainable development and transformative learning also opens up a fourth approach: transformative sustainability education. This approach relies on a relational understanding of sustainable development – highlighting the way of living and knowing in which we are all interrelated and interconnected – and on questioning the fundamen­tal ontological, epistemological, and cosmological roots of our societies (Burns, 2018; Lange, 2018, 2019). This thematic issue of Studies in Adult Education and Learning comprises of six thematic articles, whose authors reflect on the challenges of sustainable development, environ­mental and sustainability education, environmental movements, transformations, and ex­amine the role of adult education in these areas from various theoretical perspectives and by applying diverse methodological approaches. In Educating During the Great Transformation: Relationality and Transformative Sus­tainability Education, Elizabeth A. Lange, Joy Kcenia Polanco O’Neil, and Katie E. Ross discuss how individuals and societies steeped within the Separation Paradigm – based on the industrial (technological) values of Western Eurocentric culture – are unwittingly destructive because they do not perceive the relational nature of our universe. The authors show that current educational processes, including sustainability education, continue to reproduce the Separation Paradigm. In contrast, they argue in favour of the Relationality Paradigm, relational ways of knowing and being, that require the transformation of West­ern ideas about the universe, ways of being, ethical principles and epistemology. Finally, they explore the implications that a possible shift in worldview will have for educators and educational processes, especially in transformative sustainability education. Shirley Walters and Astrid von Kotze’s article, Making a Case for Ecofeminist Popular Education in Times of Covid-19, also discusses the necessity of a radical world trans­formation. Within the theoretical framework of ecofeminism, which examines questions of patriarchy, capitalism, and environmental degradation, the authors conduct a critical analysis of a women’s health course in the South African Republic, which serves as a case study of popular education in the time of Covid-19. They discuss how the curricu­lum should be changed so that the knowledge acquired during the course would serve the participants in a real and tangible way, leading to transformative change. By identifying the principles of ecofeminism that are significant for educators, the authors conclude that the elements that directly affect the lives of the participants (e.g., food security, water) are the ones that can challenge the dominant perception of nature as a “thing” and establish a new perception of nature as a complex and interrelated ecosystem. In Museums, Socio-Ecological Thinking, and Activist Pedagogies of Imagination, Lau­ren Spring and Darlene Clover examine the role of museums in the current environmen­tal crisis, as well as other important institutions that are often overlooked in literature concerning this pressing global issue. These institutions can address the question of environmental justice and environmental adult education and lifelong learning. On the one hand, the authors show how museums have dealt with the practice of “monocul­tural” (non-sustainable) thinking, which preserves the patriarchal capitalist neoliberal structure and the human/non-human binary division of power, dominance, and control. On the other hand, they highlight an increasing number of museums are now changing their approach. In analysing examples from Canada, the authors illustrate how by in­tentionally addressing environmental questions, museums create “oppositional views”, which function as pedagogical sites of resistance and work towards achieving social and environmental change. Siniša Kušic and Renata Hasel’s article on Adult Education Teachers’ Competencies for the Implementation of Sustainable Development centres on an empirical study conducted with a sample of teachers working in adult education institutions in Croatia. The study examines whether the teachers possess the necessary competencies to implement sus­tainable development education. The authors find that while the teachers have a positive attitude to sustainable development, their knowledge of the concepts of sustainable devel­opment is poor and they only partially possess the competencies required to implement it in adult education. In From Colonial Learning to Education for Sustainable Development: A Review of Se­lected Educational Concepts Concerning Global Interdependence Tadej Košmerl analy­ses some of the core concepts employed by intergovernmental organisations (primarily UNESCO and OECD) concerning education, such as global education, global learning, global citizenship education, development education and education for sustainable devel­opment. Košmerl finds that on the one hand, such concepts lead to a lack of terminolog­ical and conceptual clarity, while on the other, challenges posed by environmental issues and sustainable development have been at the forefront during the last decade, and or-ganisations that use and develop these concepts are now placing them within the context of sustainable development goals. The author points out that the goals do not represent a radical alternative to the systems that have led to our current environmental crisis but are an attempt to adapt these systems in a way that would enable (or even accelerate) further economic development. Nevenka Bogataj’s article, Education for Sustainable Development Enhances Public In­terest in Adult Education, discusses the need to incorporate environmental topics into adult education in Slovenia. Education for sustainable development needs to become part of a more comprehensive system and one of the country’s strategic priorities. Bogataj analyses three aspects of adult education for sustainable development – systemic support, research bases, and education on offer – and finds that it contains the potential for re-con­ceptualising adult education not as based on an exclusive and deficit-based paradigm, but as an inclusive, potential-based and asset-based paradigm. In addition to the thematic papers, this issue also features two open papers, a report, two reviews and two in memoriams. The first open paper is Urška Gacnik and Jernej Kovac’s A Study of Opinions on Culture and Arts Education for the Elderly. The article is based on a sample of elderly residents in retirement homes in Maribor, Slovenia. The authors find that most elderly people are aware of the importance culture and arts education has, and that men and people with a higher level of education assign more importance to this type of learning. The second open paper is Marija Rok’s Workplace Learning in the Context of Higher Education In­ternships: The Case of Tourism. It specifically deals with higher education in the field of tourism in Slovenia; based on an analysis of the existing systems for practical training in this area, Rok develops a new model for practical training in tourism by identifying the main quality indicators of such a system. Andraž Fink’s report on The Usefulness of the Teacher’s Climate Guide Website for the Self-Education of Adult Educators and for Planning Adult Education on Environmen­tal Issues finds that the website is a valuable resource for developing various forms of adult education connected with understanding environmental issues. Next, Tadej Košmerl reviews Environmental and Animal Abuse Denial: Averting Our Gaze and Dušana Fin-deisen reviews Starost II: Biti v svetu (Old Age II: Being in the World). The issue closes with Sonja Kump’s and Zoran Jelenc’s In memoriam of Sabina Jelenc Krašovec – an editor of Studies in Adult Education and Learning, a professor at the Department of Edu­cational Sciences, a researcher in the field of adult education, and our beloved colleague, whose memory we will keep in our hearts forever. Borut Mikulec REFERENCES Benavot, A. (2017). Education for people, prosperity and planet: Can we meet the sustainability chal­lenges? European Journal of Education, 52(4), 399–403. Boeren, E. (2019). Understanding Sustainable Development Goal (SDG) 4 on “quality education” from micro, meso and macro perspectives. International Review of Education, 65(2), 277–294. Burns, H. (2018). Thematic Analysis: Transformative Sustainability Education. Journal of Transforma­tive Education, 16(4), 277–279. Burt, J. (2019). Research for the People, by the People: The Political Practice of Cognitive Justice and Transformative Learning in Environmental Social Movements. 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Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 23-46 UDK: 37.14 DOI: https://doi.org/10.4312/as/9692 Scientific article Elizabeth A. Lange, Joy Kcenia Polanco O’Neil, Katie E. Ross EDUCATING DURING THE GREAT TRANSFORMATION: RELATIONALITY AND TRANSFORMATIVE SUSTAINABILITY EDUCATION ABSTRACT During this shifting of historical epochs, the “usual ways of doing things” is catalysing existential questions about the survival of humanity. Yet, it is precisely these points of severe disruption where the creation of something more complex and life-giving can evolve. In this article, we explore how the dominant Separation Paradigm has created the current disruptive socio-natural conditions. Individuals and societies steeped within the Separation Paradigm are unwittingly destructive, because they do not perceive, and thus unintentionally sever, the incomprehensibly relational nature of our universe. We summarise the overarching dynamics of the Separation Paradigm and critique how existent learning processes, including sustainability education, are reproducing the Separation Paradigm. A salve to the diverse manifestations of Separation, we describe multiple sources of the Relationality Paradigm as well as implications for relational ways of knowing and being, through an interweaving of theoretical and personal vignettes. Finally, we sketch the implications of a possible worldview transformation for educa­tors and processes of education, particularly within transformative sustainability education. Keywords: Great Transformation, Separation Paradigm, Relationality Paradigm, transformative sus­tainability education, ecological grief IZOBRAŽEVATI MED VELIKO TRANSFORMACIJO: ODNOSNOST IN TRANSFORMATIVNO TRAJNOSTNO IZOBRAŽEVANJE – POVZETEK Velikanski zgodovinski premiki, ki jih doživljamo v tem casu, pod vprašaj postavljajo »obicajen nacin, kako pocnemo stvari«, in vodijo do eksistencialnih vprašanj o preživetju cloveštva. Prav obdobja veli­kanskih sprememb pa so tista, v katerih se lahko razvije nekaj kompleksnega in življenjsko pomembnega. Elizabeth A. Lange, PhD, Honorary and Adjunct Fellow, Institute for Sustainable Futures, University of Technology Sydney, e24lange@gmail.com Joy Kcenia Polanco O’Neil, PhD, Founding Director and Assistant Professor, Educational Sustainability Doctoral Program, University of Wisconsin, joneil@uwsp.edu Katie E. Ross, PhD, Research Director, Institute for Sustainable Futures, University of Technology Sydney, Katie.Ross@uts.edu.au All authors contributed equally. V clanku raziskujemo, kako je dominantna locevalna paradigma ustvarila trenutne razdiralne okolišcine v naravi in družbi. Posamezniki in družbe so potopljeni v locevalno paradigmo in posledicno destruktiv­ni, saj se ne zavedajo relacijske, odnosne narave našega sveta. Obravnavamo vseobsegajoco dinamiko locevalne paradigme in pri tem kriticno opredelimo, kako obstojeci ucni procesi, tudi izobraževanje o trajnosti, to paradigmo vedno znova reproducirajo. Kot možno rešitev predstavimo odnosno paradigmo, pa tudi implikacije odnosnih nacinov spoznavanja in bivanja, s prepletanjem teorije in osebnih zgodb. Ob koncu zarišemo možnost za svetovnonazorsko transformacijo na podrocju izobraževanja, zlasti v okviru transformativnega trajnostnega izobraževanja. Kljucne besede: velika transformacija, locevalna paradigma, odnosna paradigma, transformativno trajnostno izobraževanje, ekološko žalovanje PROLOGUE ...I sit inside, the acrid smell of smoke still seeping in, able to look out the window directly at the blood red sun hidden behind layers of smoke and ash, my throat sore and my head dully aching... watching our Australian news, I see footage of koalas stutter-stepping over the ground, trying to shake off the fire... the pain... engulfing the fur of their hind legs... I sob. I am wrought with grief over what we have done and continue to do… (Katie) Why do I feel so much pain? Charles Eisenstein explains my experience of the 2020 Aus­tralian bushfires from the perspective of “interbeing”, Thich Nhat Hahn’s (2017) radically relational interpretation of reality. The fundamental precept of the new story is that we are inseparate from the uni­verse, and our being partakes in the being of everyone and everything else. Why should we believe this? Let’s start with the obvious: This interbeing is something we can feel. Why does it hurt when we hear of another person coming to harm? Why, when we read of mass die-offs of the coral reefs and see their bleached skel­etons, do we feel like we’ve sustained a blow? It is because it is literally happening to our selves, our extended selves. The separate self wonders, ‘How could this affect me?’ […] Certainly, as a little introspection will reveal, [...] [,] [t]he reason it hurts is because it is literally happening to ourselves. (Eisenstein, 2013, pp. 16–17) WHAT IS THIS HISTORICAL MOMENT? In this intensifying climate emergency, all of us have been and will be touched by its raw and painful impact. Young people on the streets demonstrate how this is a high-emotion time in which the full trauma of our human impact on Earth is so visibly unfolding. We are now in the midst of an epochal shift (Lent, 2017). While the shape of the future is emergent, many are calling this process another Great Transformation, equivalent in magnitude to both the Neolithic Agricultural Revolution (10,000 BCE) as well as the Scientific Revolution (from 1540-1680 CE) (Lent, 2017). All of us carrying the techno-in­dustrial values of Western Eurocentric culture are embedded in the dominant Separation Paradigm. However, it is the Relationality Paradigm that can take us beyond the toxicities and entrenched ways of thinking and being. We are not arguing for a replacement of the Separation Paradigm as much as a familiarity with, and perhaps embodiment of, the emerging paradigm of Relationality. We are also proposing that the management, mechanistic and technicist approaches to sustainability education need to be stretched toward deeper approaches that transform our very patterns of our thinking/being/doing, called the “transformative turn” in sustainability education (Bornemann et al., 2020). We will discuss our interpretations of the Separation and Rela­tionality Paradigms as well as the diverse ways we came towards Relationality, interweav­ing personal vignettes as a “process approach” to education.1 Importantly, embodying Relationality also requires different languaging to address the restrictions of the English language, explained in the footnotes. ENTERING THE DARK AGE: WHAT SHOULD TRANSFORM? Urban scholar Jane Jacobs (2004) described a “Dark Age Ahead”, conceivably the first phase of this epochal shift, where much of what we understand as “normal” will be in decline. This is already evident in the doubling of natural disasters in the last 20 years (United Nations, 2020) and the precipitous biodiversity decline, with an average global decline of 68% in populations of mammals, birds, amphibians, reptiles, and fish in just 50 years (Almond et al., 2020). We are also witnessing the intensification of climate events, habitat unpredictability, epidemics, environmental refugees as well as conflicts over food and water scarcity (United Nations High Commission on Refugees, 2015). It is further visible in the resurgence of unfinished social movements, as well as the backlash, where social and environmental justice remain unfulfilled. As the vignette below demonstrates, there is much to finish and much to begin. I am a Chameleon (Joy) Figure 1 Being a chameleon Inspired by Whitehead (1933), the process approach to education refers to not presenting “an answer” but showing the pathway. It recognises a continual evolving of ways of knowing and being. I was riding my bike to the university, where I work in Wisconsin. Only this time, it was after the 2016 Trump election and the campaign promises of “building a wall”. As Trump said, “We have some bad hombres and we’re going to get them out” (Gurdus, 2016). These statements are a dog whistle to an already volatile situation igniting fear and un­certainty for immigrants. My mother is a Mexican immigrant. My father is an immigrant too, from Poland and Russia. I happen to look more like the Mexican side of my family – thick and curly black hair and dark brown eyes. A man stuck his head out of his pickup truck window and yelled, “Go home where you belong!” I looked at my material-discursive self with my big hair flowing in the wind, skin colour, and big hooped earrings and said to myself: “Do I look Mexican today?” As I headed to my class, ironically on cultural identities, diversity, equity, and inclusion, I suppressed what happened and taught from outside myself. I grasp on to my whiteness in these situations and carry on as if I belong. I dared not share my experience out of fear I would further exacerbate the lack of belonging I felt. While not plausible, my fear of the deportation of immigrant families resonated. As Burkett and Hayes (2018) found in their research, “Trump’s recent policies and rhetoric intensified that awareness into a reality of fear.” My parents raised us intentionally not speaking our mother tongue to obscure our minority identity, but you can’t take away colour. I tell myself, “I will be OK; I am a chameleon.” But what about the mattering2 of all people of colour? Can I even imagine a world where I do not need to be a chameleon? Karen Barad (2017) explains a way to respond to my predicament: In these troubling times, the urgency to trouble time, to shake it to its core, and to produce collective imaginaries that undo pervasive conceptions is some­thing so tangible, so visceral, that it can be felt in our individual and collective bodies. (p. 57) Clearly, on this day, I did not do a good job of camouflaging to blend in. One example of what should transform is a worldview that generates a perception and resulting enactment of threat according to mere difference, targeting people as outside of belonging, therefore prey. Toward Relationality The Great Transformation can provide opportunities for integrating Relationality more fully into collective paradigms and individual worldviews. What needs to transform is our daily perception3 and resulting enactment of Western cosmology (beliefs of the universe), ontos/ontology (way of being/beliefs about reality), our axiology (beliefs of what is ethi­cal and valuable) and our epistemology (beliefs of knowledge, knowing and wisdom). A 2 Mattering is an ethico-onto-epistemological entanglement; meaning comes out of entangled matter (Barad, 2007). 3 Here, perception refers to the entire sensory apparatus of the body (e.g. body as mind), rather than a more reductive interpretation of only a mental process. shift toward a relational cosmo-onto-axi-epistem-ologies4 is called for. These profoundly relational worldviews enable a new constellation of performing meaning.5 The term relationality is not referring to social relationships. In Relationality, the focus is on the entanglement of relations as dynamic processes, not independent objects or subjects. It refers to, for example, a material-discursive intra-action.6 Relationality, as an emerging (and ancient) paradigm, is central to theorising and practicing transformative sustainability education. Relationality is transformative by definition, in both challenging the dominant Western paradigm and providing life-affirming processes and patterns for a regenerative future. WHAT IS THE SEPARATION PARADIGM? Shared paradigms (and individual worldviews) can be characterised by their underlying philosophical beliefs. For example, people steeped in the dominant cultural paradigm (e.g. many raised within Western culture) tend to perceive, and thus believe: the universe as largely empty, with separate material entities, unrelated to our daily experiences (cosmo­logical perceptions); reality as that which we can touch, something external to us (ontolog­ical and epistemological perceptions); the most important kind of knowledge as that which is rational, objective, universal, certain and separate from and superior to embodied, emo­tional, imaginal, and other transrational ways of knowing (epistemological perceptions); and values as separable from knowing and efficiency, for example, as the most important value in decision-making and action (axiological perceptions) (Ross & Mitchell, 2018). Another important aspect to paradigms is the logic underpinning beliefs (Morin, 2008). For example, how does a culture create definitions of humanity? Is being human about what makes them “distinct”? Are humans defined precisely as that which is separate from nature, animals, machines, and gods? Or does “relationing”7 makes us human? Are humans an emergent relationing between earth, consciousness, and all of nature? Beyond beliefs about what makes us human, all the beliefs of the dominant paradigm are enabled through an overall perception and logic of separation (Ross, 2020). Further, this facilitates a categorisation process that invariably creates a hierarchy. Not only are human subjects separate from the objects of their study, but conceivably exercise autonomy and control over objects. 4 Ethico-onto-epistemology, coined byBarad (2007) and in other ways by worldview philosophers (Bateson, 1972) points to the inseparability of ethics, ontology and epistemology. We adapt Barad’s notion into cos­mo-onto-axi-epistem-ologies, which indicates the mutual causality of these belief systems. 5 Performative meaning is when human and non-human entanglements enter into an ongoing inclusive, interdependent flow of structures that co-emerge into new meaning patterns. 6 Material-discursive intra-action is all matter that is intertwined in an enactment or in dynamic processes that result in a pattern of meaning. 7 We are using the word relationing here as verb language, in action, rather than the static “relationship”, to capture the relational way of thinking and perceiving. Living within societies born of separation teaches us to “attend” to life (i.e. perceive, con­ceive, act, create, be) through separation and oppositional difference (Hutchins, 2014). In other words, our contexts subconsciously teach us to perceive in terms of separatism, which leads to believing in separatism, which in turn leads to creating separatism. Based on separation logic, separation is then enacted; we fashion the world as we perceive it (Ross, 2020, p. 201). Arguably, this separation “logic-of-perception” (Ross, 2020), at best, confounds people who have other cultural “logics” and, at worst, oppresses, dehumanises and destroys. Critically speaking, this separation logic has “fuelled slavery, imperialism, colonialism, neo-colonialism, environmental pillage, and shocking forms of patriarchy” (Obeng-Odoom, 2016, p. 5), impacting our nonhuman relatives and life-sustaining Earth systems. Unfortunately, this logic of separation masks the radically complex interconnections within which we exist, and as such, fragments the very relationships which resilient life depends on, and even more detrimental, puts them in an antagonistic relationship with one another. As Gregory Bateson prophesied in 1972, “it is doubtful whether a species having both an advanced technology and this strange way of looking at its world can endure” (p. 344). How does the Separation Paradigm Manifest in Education? Prior to the Industrial Revolution, any formal education for the British majority was large­ly vocational or ecclesiastical. For the elites, education was provided by private tutors, private schools, and universities, all designed for the reproduction of the social order. Early industrial production and free market capitalism provided impetus for expanding compulsory schooling. Schooling became the agent for creating the preconditions of mo­dernity – disembedding individuals from ties to family, community, culture, and land – still in operation today. Educational provision fulfilled four functions: skills and log­ic for efficient productivity and employment in jobs; modernising and bureaucratising social institutions; political socialisation for democratic nationhood; and attitudes and values favouring abstract rules, clock time, objectivity, success, achievement, progress, and scientific and technical authority over traditional and religious authorities (Inkeles & Smith, 1974). As schooling was massified and diversified, humans have been deliberately alienated from themselves – their wholeness, their labour, each other, and their organic relations with the natural world (Ollman, 1971). Social, political, economic, and cultural interventionism have been normalised. Separation is evident in schooling given divisions by age and subject, curriculum as hierarchical knowledge units, grades as standards of acquisition, and future prospects measured through intelligence and aptitude tests. Schooling has focused on the cognitive while scorning other learning modalities, disciplining away the importance of the body, emotion, intuition, psyche, imagination, and levels of consciousness. Schools function on bureaucratic managerialism and global accountability, required for reproducing the industrial model. This model of schooling and higher education has been exported around E. A. Lange, J. K. P. O’Neil, K. E. Ross: Educating During the Great Transformation... 29 the world, remaking cultures. It is this technicist model of formal education, based on separation, that we must break if we are to have a life-giving future. Since the Scientific Revolution, Separation has permeated our patterns of knowing and being. Separation, especially the categorisation fetish, is embedded in all our knowl­edge practices so that we forget that we separated things for the purpose of studying them, not as indicative of reality (Morin, 2008). It is embedded in the constellation of modernist assumptions: reductionism separating the parts; skepticism with opposed ideas to ascertain truth; dualism implicit in dichotomies, oppositions, and binaries; rationalism marginalising other ways of knowing; the scientific method as outside of ethical concerns; and anthropocentrism separating humans as well as human and non­human species. Figure 2 visually synthesizes this discussion, exploring various “layers of reality” influ­enced by the separation logic-of-perception. For each of these layers of reality, we can develop our awareness and perception of the ubiquity of “Separation”. Figure 2 Infusion of Separation into layers of reality Note. Adapted from Transforming the Ways We Create Change: Experiencing and Cultivating Transformati­ve Sustainability Learning (p. 217), by K. Ross, 2020, University of Technology Sydney. With this awareness, we turn to the origin of Relationality and how might it be an antidote to Separation. WHAT IS RELATIONALITY? Relationality,8 an iterative state of being relational, emerged from the primary conclusion of quantum physicists, that we are made entirely of relations, as basic reality is unbroken wholeness in flowing movement (Bohm, 1980). Relationality means we understand re­ality as related at all scales, from the smallest quantum level to the cosmic level. As hu­mans, we are not monads divided from the world by our skin boundary or our cognition, but rather we are connected through multiple porosities. Ecophilosopher David Abram (1996) beautifully describes the reciprocity between our sensing body and the sensuous Earth. Philosopher de Quincey (2005) expands: “The matter of our bodies (in our cells, molecules, atoms, etc.) is itself sentient, and it ‘communicates’ with the consciousness of our unified embodied ‘self’” (p. 120). So, consciousness is not separate from our bodies but an integral part of each cell which is constantly communicating with the whole, as the very fabric of reality. As de Quincey says, “consciousness goes all the way down” (p. 21). The English language has substantive limitations in conveying Relationality, primarily as it is a noun language, where subject and object are separated and described hierarchically. Relationality is best expressed through verb languages, such as Indigenous languages. For instance, a Coast Salish village in the Canadian Pacific Northwest is called Sia-osun in the SENCOTEN language, meaning “the sounds the pebbles make as they are washed up the shore”.9 It is not about the place where this happens, but the intra-active10 happening itself. So, we are intentionally using verbs, given that relationality is about movement, process, dynamics, performing, and emergences. Specifically, we are using relationing as opposed to being “in relationship”. Relationality is not only about embodiedness and process, but embeddedness (Lange, 2017). Adult development is not the growth of individual autonomy. Rather, our rela­tionships constitute us and “then our individuality grows out of our relationships—not the other way around” (de Quincey, 2005, p. 12). As Indigenous people say, “we are our relations” (Louis, 2014). Not only do we participate in a fluid world, experienced through our bodies, but we are embedded in human, natural and cosmic relations. THEORETICAL CONFLUENCES OF RELATIONALITY The Relationality Revolution is the organic confluence of multiple streams of thought: quantum physics, living systems theory, consciousness theory, process philosophy, 8 When stepping outside of the paradigmof Separation, and into a perception and embodiment of Relational-ity, it is common to understand Relationality as interpersonal relations; but this remains within the boundaries of anthropocentric humanism. We expand the notion of relationing further, into a cosmo-ontological approach, understanding the cosmos as inherently connected and all beings and non-beings as always relationing, thus decentring humans. 9 T’Sou-ke Chief Gordon Planes, Interview August 2020. Used with permission. 10 “Intra” as in intra-action, does not hold that agency pre-exists in pre-phenomena; events do not precede, but rather emerge and become distinct within the entanglement of the phenomena. complexity theory, transdisciplinarity, deep ecology, ecofeminist theory, Indigenous phi­losophies, Eastern philosophies, and some posthumanisms (Lange, 2017). Each author here has taken different routes into Relationality. Baradian and Overlapping Living Systems (Joy) “A fire, a fire! Get prepared to evacuate!” We stood there in disbelief as a stranger im­plored us to knock on other doors and get people out. We had just moved to the Southern Oregon bioregion for its serene beauty of landscape. Now a billow of smoke was just blocks away. The fire was roaring up the valley taking everything in its path. I tried to be brave, relinquishing the meaning I invested in all my belongings in a storage facility now in the line of fire… “If I could only have that one photo, then the rest could just disap­pear,” I whispered. Little did I process at the time that matter does not just “disappear”. According to the law of conservation of energy, energy can neither be created nor de­stroyed, rather, it can only be transformed or transferred from one form to another. What forms would be transformed by the fires? Figure 3 The start of the smoking plume against the blue sky Next day, smoke consumed the sky in a yellow brown hue. An environmental scientist, I am familiar with the air quality index (AQI), but this apparatus of measurement never ex­tended to my knowing and being with air quality. In an AQI well over 500 or “toxic,” this quantitative measurement alone did not make meaning. I, rather my senses, spoke to me. As the smell of smoke intensified, it seeped through every nook and cranny of our doors and windows. I quickly grabbed our packing tape and began taping us in. This put living with COVID-19 into a whole new level of lock down. As the Western USA was burning, we were also in the height of political and racial turmoil. With the Black Lives Matter move­ment, the phrase “I can’t breathe” was yet another kind of felt experience. Each day, I felt the breath knocked out of me as I looked out of our window only to hear and see noth­ingness. Birds that were there one day ago now vanished from tree and sky. No chirping, no people, it was barren and bleak with a mere few feet of visibility. I was comforted by the phone voices of my mother figures, as if Mother Earth speaking through their voices would protect me. Holed up in our hotel room for 9 days straight, breathing to sustain our life was our main focus and the meaning that I diffracted from these entangled apparati. The news reporter stated that the only way to stay safe from the smoke was to wear an N-95 mask, another reason for these masks. A new shipment arrived in town and our first venture outside was to purchase some – upgrading from homemade masks. With new­found invincibility, we built up the courage to investigate our storage unit in the valley. In this spacetimemattering of driving past miles of charred Earth as far as the eye could see on both sides of the highway, and with military personnel directing traffic – I actually felt scared. Figure 4 Entanglement of intra-actions with smoke-filled sky We found our storage unit, with its cream walls and red roof trim... untouched. Yet all around was the death of a transformed landscape. We proceeded to open up our unit. A thick layer of ash was disrupted and floated all around us. Over these entire two weeks, and now in this moment, all we could think about was leaving – as if climate change would not follow us. Figure 5 Storage unit wall against fire-charred earth My husband cupped the tiny particles floating all-around and said, “Do you see what is falling? We are in a crematorium snow globe!” It was then we realised these are the fall­ing flakes of life and death. Every speck of ash was either someone’s home, a tree, or an animal. The visceral pain and grief felt the life and death in that moment, enacted on us. It is then we realized – we cannot run and we cannot hide. Wherever we go, we will live and breathe climate change and social unrest. We must meet social, cultural, and natural co-ex­isting agentic forces halfway (Barad, 2007) and we must be part of the healing processes. If we are to deeply experience this material discursive “doing-in-action,” one can see we do not hold agency over the fire and resulting smoke, affecting breathing to remain alive. Barad (2007) challenges us to experience a worldview of intra-action, not interaction, as a way for “the mutual constitution of entangled agencies” in which, “...all bodies, not merely ‘human’ bodies, come to matter through the world’s iterative intra-activity – its performativity” (Barad, 2007, p. 152). O’Neil (2018) proposes we engage in a “perform­ative transformative learning” process to experience how matter has power and agentic force, which allows us to process the crisis of climate change and its true devastation. This is a diffractive way of making meaning11 – to verify or validate this meaning of the actual phenomenon (climate change) through intra-acting, as dynamic reconfigurings of the world iteratively remaking (Barad, 2007, p. 23). I diffract our entangled experience as Ecological Grief. Viscerally feeling the pain from the performative intra-actions with nature and culture via the process of breathing or lack thereof, is to feel grief. To heal is to immerse oneself in the natural world, and act upon its offerings. Ten days post-fire, we drove up to Mount Ashland – above and out of the critical burn area. We found air to breath, nature to literally dance in, and a feeling of hope. I am in a performative process of ecological grieving and healing, as part of my transformative sustainability education. Figure 6 Grieving-dancing-healing process 11 Barad uses quantum physics to explain diffraction, a physical view/optics to make a new pattern of mean­ing from an entanglement of an iterative reconfiguring of human and non-human phenomena as opposed to the humanistic and geometrical optics/view of reflecting on phenomena. The Relational Perception Enabling Many Philosophies (Katie) Similar to Baradian perceptions, Indigenous cosmologies, and process philosophies, oth­er relevant philosophers can help us recognise, embody, and enact a relational percep­tion. I briefly illuminate a few, from the story of my PhD inquiry. Passionate about the natural world, I design meaningful learning experiences which nourish an appreciation of nature. While designing and delivering sustainability education courses was energising, something was not right. Through my doctoral inquiry, I hoped to understand why education didn’t seem to achieve the necessary changes for our collective trajectory. My inquiry began with a deep dive into philosophy. My intuition was that if I stepped into the worldviews of certain philosophers, I could compare practices of sustainability education with what these scholars envisioned. Towards this end, I engaged with transdis­ciplinarity (Basarab Nicolescu), general complexity (Edgar Morin), experiential education (John Dewey, David Kolb), and systems theories (Erich Jantsch, Charles West Churchman, Fritjof Capra, Gregory Bateson, Joanna Macy). Their new ways of thinking and being were seeking a transformative shift towards a logic of Relationality that could infuse perceptions and beliefs held by sustainability theorists and practitioners. In their immense diversity, I distilled a strong unifying thread, that of critiquing the dominant Separation Paradigm. One of the earliest philosophers, John Dewey, perceived how the separatism logic was an error of perception, which deeply frustrated him. In fact, when he first engaged with Georg Hegel’s work, another early process philosopher (Seibt, 2017), Dewey responded with sheer relief when the “divisions and separations” that were culturally indoctrinat­ed into him were liberated by Hegel’s process philosophy. Relational perceptions sub­sequently infused Dewey’s education theories, such as the necessity of encouraging a relationing between work and play, theory and fact, observation and imagination, body and soul in learning experiences. Systems theories are broad and diverse, but collectively they encourage similar onto-epis­temological shifts. Systemic perception requires taking a much broader, wholistic view, rather than a single (e.g. disciplinary, cultural, value) perspective. When one takes a wholistic perspective, we look at how “entities” (parts, ideas, materials, ourselves, etc.) change through our relationships, how the nature of our relationships also change, and how from these dynamics, emergent (unpredictable and irreducible) phenomena occur (Bawden, 2004). In other words, systemic philosophies require a shift in perception from linearity towards mutual causality, from a reduced view to a unifying view across multiple scales, levels and perspectives; and from control to observation and ethical experimenta­tion. More than most, systems philosopher Erich Jantsch (1981) includes a cosmological and spiritual exploration of systemic theories. He describes relational wholeness as a pro­foundly nondual relationship between the dynamics of the universe and the dynamics of the human mind, as we are all part of the same whole, resonant with David Bohm (1980). Similarly, transdisciplinarity is founded on relational logic and perception. The intention of Basarab Nicolescu’s (2002) transdisciplinarity is to transcend the separation myth which E. A. Lange, J. K. P. O’Neil, K. E. Ross: Educating During the Great Transformation... 35 manifests “destruction” across the world. Rather, Nicolescu perceives reality through the “logic of the included middle”. The logic of the included middle is an integrative, relationing process which allows a unifying of “opposites”, but also preserves their distinction. Inspired by his work in quantum physics, Nicolescu (2002) explains how in macro reality, waves and particles are different, but in quantum reality, their contradictions are integrated in the behaviour of quanta. Using the logic of the included middle, we can perceive not only how opposites are distinct, but as well, what is the relationing that unites them? Might we treat each other differently if we engaged in these questions as we meet the “Other” on the street? General complexity theory also seeks to move beyond the Separation Paradigm. As Edgar Morin (2005) observes: “Since we have been domesticated by our education which taught us much more to separate than to connect, our aptitude for connecting is underdeveloped and our aptitude for separating is overdeveloped” (p. 21). Edgar Morin strives to nourish more complex, relational perceptions in the broader world. Instead of perceiving experiences re-ductively, as “good” or “bad”, we can begin to perceive what is in relation and in how many ways. For example, in dominant society, we tend to perceive life and death as opposites (see Figure 7), where the idea of death is avoided at all costs. However, Morin provides a more complex perception of the relationality between life and death, where too much life can cause death, and how death actually provides the materials for life. It is in the relationing of life and death that the processes of regenerating and rejuvenating emerge (see Figure 7). Perhaps, if our dominant culture were not so scared of death, but observed life and death in a more rela­tional perception, might we not strive to fill our lives with materials of immortality instead? Figure 7 Comparisons of a Separation view of life or death; and a Relationing view of life and death Note. In line with Boolean symbology, the white in the middle of the two overlapping circles on the left diagram indicates a void, or relationship of separation and divide between concepts (e.g. either A or B; there is no middle grey as in the diagram on the right). Sourced from Transforming the Ways We Create Change: Experiencing and Cultivating Transformative Sustainability Learning (p. 243), by K. Ross, 2020, University of Technology Sydney. The significant point in comparing these theorists – and a profound experience for me – was discovering how each in their own way critiqued the Separation Paradigm. Each phi­losopher agreed with Gregory Bateson (1972, p. 344) that a society with this perception and resulting technology has questionable chances of survival. It was also profound to realise how relational logics and perceptions enabled the very existence of their philosophies. Yet, a comparison of these philosophies demonstrates the nuanced interpretations and gradations of what relational onto-epi-axiologies could entail. Each on their own are partial, but it is by engaging with many diverse perspectives on Relationality that we are enabled to strengthen our own ontos towards a Relational Paradigm. These experiences opened up a place of conscious awareness of where Separation was manifesting in thoughts and actions within me and around me. How is “the ocean meeting me” (exerting agency) rather than “me swimming in the ocean”; or how are we “meeting each other” in our porosity? When am I immediately judging things as stagnant determi­nation (i.e. good or bad), rather than observing for processes? By changing our percep­tions in the minutia of our lives, we are able to create space for relational perceptions to infuse more of our lives. Indigenous and Process Philosophies (Elizabeth) Canada is engaged in a truth and reconciliation process between Indigenous and set­tler people, requiring painful truthtelling. As a settler descendant, my Eastern Europe­an grandparents came to Canada escaping constant war and seeking religious and eco­nomic freedom, particularly land ownership (Lange, 2017). They believed the colonial mythology that Canada was “empty”. Crushed, I found one family land title clearly showing the land had been taken from a Cree reserve that never materialised, through duplicitous political means. As truthtelling, I have responsibility for acknowledging my people’s arrival was part of land theft, cultural genocide, and systemic impoverish­ment. In relational accountability, I actively support the Indigenising and decolonising of Canadian education, enacting respect for Indigenous worldviews, ancestral land relations, and Indigenous languages carrying traditional knowledge within unique cosmologies. The word Indigenous in Latin means “born of the land” or “springs from the land”. In­digenous people understand the “Land as living and emergent” (Styres, 2019, pp. 24–25). Informed by the Land, they are a “self-in-relationship” to Land.12 Marie Battiste (2002) explains: Indigenous knowledge thus embodies a web of relationship within a specific ecological context; contains linguistic categories, rules and relationships unique to each knowledge system; has localized content and meaning; has established 12 Land is deliberately capitalised as it is a living being. customs with respect to acquiring and sharing of knowledge [...]; and implies responsibilities for possessing various kinds of knowledge. (p. 14) Indigenous knowledge systems are profoundly relational. The first Cree word I was taught by my Cree teacher and colleague Claudine Louis, was Wahkohtowin, which means “all my relations” (Louis, 2014). As a verb language, this means “the act of being in relation”, not just with past or present humans, but also with trees–the standing ones, birds–the winged ones, insects–the crawling ones, fish–the finned ones, animals–the four leggeds, the medicine, food and other plants, the elements– the Thunderbeings, Four Winds... and the planet's Grandfather Sun, Grandmother Moon and Mother Earth. This relationing is constantly forming one’s identity and belonging. Indigenous people know who you are by the land constituting your cells. In this context, I am water flowing from the Columbia Icefields in the Rocky Mountains now running in my veins. I am oxygen of the boreal forest inflating my lungs. I am minerals of the #1 soils suffusing the vegetables of my mother’s and grandmothers’ gardens. The wind whispering in aspen leaves vibrates my cells, as I am this aspen parkland ecoregion. It is my desire to be walking in a good way here. Indigenous people go a step beyond principles of embodiedness and embeddedness, to kinship. Humans and the natural world are kin. Wahkohtowin is part of Indigenous law, including the ethics of respect, balance, harmony, and cyclicity with the natural world (Steinhauer-Hill, 2008). When orca whales spyhopped in front of his home before a large climate conference, Coast Salish Chief Planes says they were reminding him that, in cur­rent conditions, he is responsible for their flourishing or permanent demise. For Indigenous people, knowledge is not an individual entity, an acquisition, or some­thing owned. Knowing brings a responsibility for communal benefit. Further, the Indige­nous understanding of intelligence is far broader and more inclusive. We cannot talk about being an intelligent person without knowledge of and access to all the levels of our intelligence capacity – i.e., the intelligence of the body, the mind, the heart, and spirit. The intelligence of the mind, for instance, does not operate to its fullest creative, discriminating, and encompassing poten­tial without its active partnership with the intelligence of the heart. (Dumont, 2005, in Steinhauer-Hill, 2008, p. 43) Thus, knowing is accompanied by the development of wisdom, balancing mind and heart (Steinhauer-Hill, 2008). Indigenous cosmo-onto-axi-epistem-ologies are carried by the language, as syllables car­ry certain vibrations which echo the land and waters. “We don’t speak in lines. We speak in circular motion thinking [...] our sound system is a neural pathway to our memory […] [that] we inherited throughout cellular memory. Indigenous people learn through listen­ing” (Elder Kinunwa, 1998, in Steinhauer-Hill, 2008, p. 19). As a descendant of ancestral prairie people on several continents, my work is to help transform patterns of thought, being, and doing toward relationality in this place. It is deep listening that lives “in intimate, sacred, and storied relationship with [land, acknowl­edging] the ways one is implicated in the networks and relations of power that comprise the tangled colonial history of the lands one is upon” (Styres, 2019, p. 55). Losses in the ethnosphere are just as critical as ecosphere losses (Davis, 2009). This is not about ap­propriating Indigenous knowledge, but providing space for expression, while reclaiming one’s own traditions for remaking relationality. Indigenous traditions inspire, convey the spirit of place present here, and give a sense of what this might have looked like in our original homes. Western philosophy is called a substance philosophy whereas Indigenous philosophy is a process philosophy. The view of time and space as ever-changing, ever-emerging, exists in the texts of Ancient Greeks such as Heraclitus, Taoism, and Buddhism, finding more recent expression in Alfred North Whitehead. Process philosophy understands a “contin­ually becoming” universe, as flowing reality. Thus, our self is an ongoing, ever-renewing creation, emerging out of the underlying unity and returning to this “eternal ocean of Being” (Mesle, 2008, p. x). “Relatedness and process [...] go all the way down to the roots of reality [...] the entire universe bursting into existence in each moment” (p. x). We too are ongoing processes of becoming (Mesle, 2008, pp. 7–8). Indigenous and process philosophies can have a substantial impact on education as we know it. DISTINCTIONS AMIDST THE CONFLUENCES Exploring these various pathways towards Relationality reveals nuances amongst and be­tween them. Perhaps more than others, Indigenous philosophies engage with cosmo-onto­logical ideas of the universe as alive, creative, in which humans are intimately embedded. They convey a sense of self as relations to land and nature, and the relational power of the unseen vibrational and spirit worlds. Baradian relationality focuses on the agentic power of materials, thereby lessening the perceived distinction and superiority of humanity’s power. Barad (2007) articulates a relational view of reality in which various agentic forces come together (human, material, nature) to mutually change each other, and it is in this mutual “coming-together-apart” that meaning emerges. Regarding Dewey, Nicolescu, Jantsch, and Morin – each heralded as moving dominant philosophy beyond Separation, each focusing on a slightly different Relational percep­tion, whether paradox, emergence, mutual causality and influence, or transformative con­nections (Ross, 2020, p. 252). In some forms of relationing, the distinctions are both pre­served and lost, while in other forms, only the entangled identity is recognised. In some forms of relationing, the coming-together-apart happens instantaneously, and in some forms the transformation happens over time. Regardless of the nuance, each of these ways of relationing adds complementary forms to the Relationality perception. E. A. Lange, J. K. P. O’Neil, K. E. Ross: Educating During the Great Transformation... 39 The role of philosophy is to ask the question, “how then shall we live?” Their shared answer regards ethical accountability; a moral obligation to look after and enhance all of that which constitutes us and which we constitute. Each demonstrates how Relationality is a life-giving understanding of existence that can replace the dominance of the Newto­nian understanding of existence predicated on separation. There has also been a dominant bias towards epistemology. So, we have highlighted the opportunity for broader cosmo-onto-axi-epistem-ological stretches and transformations. Each of these transformational “stretchings” in individual worldview or collective para­digmatic belief systems can be conceived of as a type of threshold concept for transform-ative sustainability learning.13 Figure 8 demonstrates how the beliefs of the dominant Sep­aration Paradigm tend to not only view cosmology, ontology, epistemology, and axiology as separate, but the beliefs within these meaning-systems are based on separation logic (highlighted in the four squares). Figure 8 demonstrates that we perceive these meaning systems as inextricably influencing each other, and the beliefs themselves are a logic of Relationality (centre of diagram). Figure 8 Educational stretching towards Relationality 13 “Threshold concepts” is a term coined by Jan Meyer and colleagues to describe concepts that, once un­derstood, changed the way a person saw the world (Meyer & Land, 2003). The notion of threshold concepts in transformative sustainability education as a means of worldview stretching have been further proposed in the work of Jade Sandri (2013), M. J. Barrett and colleagues (Barrett et al., 2016), Katie Ross (2020), and Philip Loring (2020). 40 ANDRAGOŠKA SPOZNANJA/STUDIES IN ADULT EDUCATION AND LEARNING 1/2021 PEDAGOGICAL STRETCHING As educators, we are responsible for co-creating the context of learning. We are inviting educators to bring in a Relational cosmo-onto-axi-epistem-ology as a means of creating a relational context and relational learning processes to foster transformative sustainability education (see Figure 9). Figure 9 Educating towards Relationality Note. Adapted from Transforming the Ways We Create Change: Experiencing and Cultivating Transformati­ve Sustainability Learning (p. 315), by K. Ross, 2020, University of Technology Sydney. Below we present Relationality principles as they best relate to various paradigmatic be­liefs (cosmology, ontology, axiology, epistemology). We recognise these beliefs are in­extricably linked, but we have presented the principles in categories as we are bound to a linear method of writing. We use the word “as” in the descriptions because they are about the embeddedness and embodiedness inside a living process, creating the conditions for experiencing relational change processes. Together these enacted principles are not only transformative content but create a much more profoundly relational ontos, or way of being in learning together. Educating towards Cosmological Stretching Educating as Life. The intelligibility of Life is all around us. Relational learning can estab­lish the pre-conditions for a life-giving epoch by engaging “Life in all its manifestations: not only human life, but also the life of the plants and animals, the Earth, and the wider universe” (Xie & McDaniel, 2015, p. 25). One of the central principles, creativity, marks the doings of all living beings and the constant creation of the universe. It recognizes the cyclical relation of life to death as the fertile ground for another cycle of life. Educating as energy flow. The substrate of the universe is a flowing field of energy, through which information and communication move. Acknowledging and feeling the en­ergy fields around all beings and tapping into the field through other states of conscious­ness and modalities such as intuition, empathy, felt experience, and resonance, expands knowing and constitutes wisdom. Educating as consciousness going all the way down. All matter possesses some form of consciousness where “reason alone cannot penetrate the mystery” (de Quincey, 2005, p. 25). Learning, then, is intra-acting with the intelligibility of the world, which goes beyond the contents of our minds toward felt participation and presencing in a constantly creative universe. Educating as spirituality. Spirituality is a way of being, beyond just the material or con­tainment within religion. It is a direct experience leading to a mystical insight or deep eco­logical awareness – ultimately part of spiritual awareness. Finding new, and reclaiming old expressions of spirituality, that regard the world and universe as living, can shift our way of being and knowing in profound ways. Educating towards Ontos/Ontological Stretching Educating as relationing, dynamic process, non-linear movement, and emergence. Rela­tions are the conditions for education (Ceder, 2015), from which education begins, where we and our learning are always in the making. “Education, then, is not a goal, space, place, technique, or kind of relation between people. Rather education is located within happenings and activities” (Lange, in press for 2021). Educators enter with intention, but flow within the natureculture relations available and ever-changing emergent opportuni­ties in a co-reciprocal process, until we cannot not perceive and be through a relational lens. These ways of being, then, become infused into the fibres of our learning collective, as intra-actional beings and educational processes. Educating as material agency. Education can specifically “invite in” materials, such as food, water, or the natural world, as educators, as agential and communicative beings, influencing the learning experience, as part of a living learning emergent system (O’Neil, 2015). Students engage in a “performance” with material, self and others (human and nonhuman) intertwined in an ontological way of (be)coming and (re)membering (O’Neil, 2015, 2018). (Re) and (Be) signify “livingness” as opposed to the present tense of “be­ing,” as if transformative learning is static and final. Instead, consciousness becomes doings-in-action, feeling emotions (viscerally) while intra-acting in a material-discursive learning process. We do not just change our knowledge, but we change our being in the world – education as sustainability (O’Neil, 2018). Educating as self-in-community. The self is not singular, as “people dwell in mutual­ly enhancing relations” (McDaniel, 2015, p. 243). There is an intra-connectedness be­tween universe, planet, natural environment, human community, and personal world. The self emerges from participation and locatedness in community. “Knowledge of a place – where you are and where you come from – is intertwined with knowledge of who you are. Landscape, in other words, shapes mindscape” (Orr, 1992, p. 130). In education prac­tice, participating in community might mean embedding the learning in relations with community members, local places, and contextually relevant questions. It might involve exploring natural and cultural places around the community, learning and feeling con­nectedness to them. Educating towards Axiological Stretching Educating as radical relatedness and kinship. Radical relatedness builds compassion and empathy – two principles for a just society – where suffering of the other is part of one­self. Even though we may never completely understand, the existence of the other touches us and we touch them, “gift[ing] us with both the ability to respond and the longing for justice-to-come” (Barad, 2012, p. 217). If we open ourselves up to our deep relatedness and kinship, then we feel the pain of the world, the dark side of loss and grief, which is compost for the new. We are being called to a different way of being human and an expan­sion of justice. While the dominant ways of being erode, we honour compassion and em­pathy as central to how we must live in harmony with one another and the natural world. Educating as diversity, inclusion, and collaboration. Diversity is formed through embod­ying as oneself all the socio-ecological connections, all the diversity in thinking, knowing, cultures and languages, races and ethnicities, ways of being abled, gender expressions, sexual identities, and socio-economic status. Honouring this plurality brings equity, in­clusion, strength and creativity to the ecosphere, ethnosphere and learning sphere, lead­ing to regeneration and reconciliation within and among communities. Strengthening our relations, creating transcultural kinship, and reshaping structures while building trust within these networks, we form new ways of working and making change through the challenges and conflicts. Educating towards Epistemological Stretching Educating as transdisciplinarity. When we entangle disciplines, as the authors have done here to demonstrate Relationality, new meanings are made, and creativity is ignited. Ideas are not inert or commodities but highly relational and evermoving. This means weaving a tapestry of disciplines into question-asking and knowledge-exploring, affording opportu­nities for creating wise, wholistic, sustainable ways of living. Educating as emergent curriculum. Curriculum is from the Latin word currere, which is a verb meaning “a process of seeking in conversation” and of transformation, not pre-pack­aged information (Xie & McDaniel, pp. 28–29). Thus, curriculum is emergent within continuous exploring among educators, learners, texts and the natural world. Emergent curriculum allows student and educator to build connections, encourage wildest dreams, create enticing propositions, and foster transformative outcomes. Educating as pattern-seeking. The natural world has infinitely repeating complex pat­terns, such as Fibonacci spiral patterns, a fractal. These patterns repeat at different scales in the universe, from seashells, to florals, to galaxies. In the same way, what we practice at small levels influences the patterns of the whole, across space and time. Not only is this a different social change process of connecting micro changes with macro changes (Lange, 2018), but exploring these repeating patterns stretches existing learning foci from static universal laws, reductionism and materialism to contextual and evolving patterns, as a weaving of a tapestry of knowledge. Educating as multiple modalities of meaning. Knowledge is not an acquisition process, and meaning is not right or wrong. It is about the journey of truth seeking and enacting deeper meaning. Transrational learning (beyond right and wrong, truth and falsity) can be integrated via storytelling; kitchen-based learning (O’Neil, 2015); yoga, meditative, or contemplative practices; and innovative service projects. Performative entanglements within these intra-actions diffract new meanings. Educating the whole, embodied person. Neuroscientists (e.g. Immordino-Yang & Dama­sio, 2007) provide empirical brain research illustrating that felt experience is antecedent to other stages of learning. When we begin to operate as nondualist mind and body synergy in which we bring full meaning to our consciousness and our full consciousness into our being (O’Neil, 2015, p. 106). These are the most intimate of relations such as the gaze of one another’s eyes or to touch and be touched (Barad, 2012). This intra-action could be in the form of bodily movement, intero and exteroceptive sensing, and listening. The more the embodied knowledge systems are engaged, the deeper the connection and meaning made. Educating as Sustainability. Stephen Sterling (2001) describes three orders of change. The first “order of change,” education about sustainability, is described as “doing more of the same” – transmitting knowledge onto students. Education for sustainability, the second “or­der of change,” focuses on a teaching method or tool to achieve sustainability. Education as sustainability, the third order change, is an epistemic shift of the whole person and the whole institution as transformative processes. O’Neil (2015) expands from Sterling’s epis­temic proposal toward an ontologically relational process of (be)coming sustainability, to include emotional, ecological, and material relations in transformative learning as sustain­ability (O’Neil, 2018). As exemplified in a Living Learning System (O’Neil, 2017), it is not what an individual student is doing or learning, it is the students in relational being with others doing and learning as a felt performative dynamic – all at once. It incorporates nonlinear learning processes out of which the self-organising knowing of learners emerges. CONCLUSION: WHAT TRANSFORMS? We have described only a few of the Relational philosophies in the Relationality constel­lation – each one unique but complementary in some way. We assert that transformative sustainability education has the potential to assist the Great Transformation by cosmo-onto axi-epistem-ological stretching beyond a Separation logic toward a Relationality logic. If we were to live transformative sustainability education as an embodied relational process, it would become more about relational accountability, which is the ethical core of what needs to transform. 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(2015). UNHCR, The Environment & Climate Change. UNHCR. https://www.unhcr.org/540854f49 Whitehead, A. N. (1933). Adventures of ideas. The Free Press. Xie, B. & McDaniel, J. (2015). Education in service to beauty. In J. McDaniel & P. Farmer (Eds.), Re­planting ourselves in beauty (pp. 25-32). Process Century Press. Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 47-62 UDK: 374.7:141.72 DOI: https://doi.org/10.4312/as/9665 Scientific article Shirley Walters, Astrid von Kotze MAKING A CASE FOR ECOFEMINIST POPULAR EDUCATION IN TIMES OF COVID-19 ABSTRACT Ecofeminism offers a framework that brings together patriarchy, capitalism, and the degradation of the environment, and helps to make sense of and address a world in desperate need of radical transfor­mation. The Covid-19 pandemic has magnified existing fault lines of inequality, poverty, gender-based violence, and turbulence in the biosphere. This paper uses an ecofeminist lens to critically investigate the case of a woman’s health course that employs a popular education approach. As imbedded activist researchers, we question how the curriculum should change so that the knowledge generated really becomes useful for transformative action. Thus, the paper brings together popular education theory and ecofeminism. After an overview of ecofeminist principles, we introduce a case study to apply these principles. We conclude that elements which relate to the participants’ lives in immediate ways, like food security and water, are entry points for challenging the perception of Nature as a “thing” rather than as a complex interrelated ecosystem. We argue that ecofeminist principles have widespread relevance for popular education and its transformative impulses beyond Covid-19. Keywords: ecofeminism, popular education, Covid-19, transformative action RAZLOGI ZA EKOFEMINISTICNO LJUDSKO IZOBRAŽEVANJE V CASU COVID-19 – POVZETEK Ekofeminizem ponuja ogrodje, ki naslavlja problematiko patriarhata, kapitalizma in degradacije okolja ter pomaga osmisliti svet, ki nujno potrebuje radikalne spremembe. Epidemija COVID-19 je še bolj oci­tno zarisala prepade neenakosti in revšcine, spolnega nasilja ter turbulenc v biosferi. Clanek v luci eko­feminizma kriticno analizira primer zdravstvenega tecaja za ženske, zasnovanega na podlagi ljudskega izobraževanja (popular education). Avtorici se kot aktivistki in raziskovalki sprašujeta, kako bi bilo treba spremeniti ucni nacrt, da bi pridobljeno znanje postalo resnicno uporabno in transformativno. Cla­nek tako združuje teorijo ljudskega izobraževanja in ekofeminizma. Po pregledu nacel ekofeminizma je predstavljena študija primera v praksi, zakljucek pa prikaže, da so elementi, ki se neposredno nanašajo Shirley Walters, PhD, Professor Emerita, University of the Western Cape, South Africa, ferris@iafrica.com Astrid von Kotze, PhD, Professor of Adult Education and Community Development, University of Kwa-Zulu Natal, astridvonkotze@gmail.com na življenja sodelujocih, na primer zagotavljanje hrane in vode, vstopne tocke, prek katerih je možno izpodbijati idejo narave kot »stvari« in vzpostaviti dojemanje narave kot kompleksnega in medsebojno povezanega ekosistema. Tudi zunaj konteksta COVID-19 so ekofeministicna nacela širšega pomena za ljudsko izobraževanje in njegove transformativne pobude. Kljucne besede: ekofeminizem, ljudsko izobraževanje, COVID-19, transformativno delovanje INTRODUCTION “Streetfighters and philosophers” – this is what Salleh (2017) calls ecofeminists. Like Paulo Freire’s praxis, educational activists, at best, combine sound theoretical and ethical reflection with empathetic critical action. Popular education, which is rooted in the radi­cal tradition of adult education and grounded in the philosophy of Paulo Freire, is overtly political, concerned with people’s experiences, and orientated towards action (von Kotze et al., 2016). Its purpose is the collective production of “really useful knowledge” which is tested when translated into action. This paper is our engagement with ecofeminist so­cialist thinking in order to sharpen our popular education practice. We begin with personal reflections on our own journeys to the point where we are asking questions as to whether, within our own educational practices, feminist popular education is addressing patriarchy, capitalism, and environmental degradation; if it is not, how can this be achieved? In 1999, I (Astrid) developed educational materials for community workers in the South­ern African Development Community (SADC) (von Kotze & Holloway, 1999). Recurrent droughts are a normal part of everyday life in Southern Africa and any efforts at com­munity development must be mindful of the risk of water shortages and drought. The materials employed a popular education approach that was consciously anti-individualist, anti-capitalist, and critical of the status quo built on a history of colonialist relations. This enabled me to focus on the politics of water, food and particularly women’s work, and not simply accept natural hazards such as droughts as an “act of God”. Through popular education I attempted to forge horizontal and reciprocal subject-to-subject relationships between educators and learners to strengthen existing local understandings, knowledge and skills while promoting critical questioning of accepted and stereotypical practices in order to change them in sync with dynamic contexts and conditions. Respectful of vary­ing local livelihood strategies, the educational processes were designed to support local resilience – as a Zimbabwean community leader said, “if hunger [drought] ever came back again we are prepared for it here in Banga. We learnt a lesson and are much wiser” (personal communication, March 1999). I embraced the “Buen Vivir” (living well) philosophy that had already been incorpo­rated into the Peoples’ Climate Summit in Cochabamba, Bolivia, in 2010. However, a number of experiences had to come together before I learned to regard Nature not as a “thing” but as a complex interrelated and living ecosystem. An enduring drought created awareness of how we squander the most precious life-giving resource, water; a 400 km hike across six mountain ranges and through arid countryside parched by crip­pling drought told stories about the destruction of people’s livelihoods and dreams; the hunger experienced by thousands of landless unemployed people during the ongoing Covid-19 crisis demonstrates how not just zoonotic viruses, but food connect us with Nature and without nutritious food we are more vulnerable to pathogens and may be­come hopeless. We need to be actively conscious of Nature (von Kotze, 2020). I had listened to people, but not the soil, the trees, the waterfalls. I now consider an ecofem­inist socialist approach to popular education as the philosophy that makes me a better streetfighter. This requires a clearer focus on the question “which way of knowing and what kind of knowledge is most helpful in a time that cries out for affirmation of life?” (Salleh, 2017, p. 283) In the mid-1980s, being active in the women’s movement, I (Shirley) connected with a network of feminist popular educators through the Women’s Programme of the Interna­tional Council for Adult Education (ICAE). This was a time of popular democratic strug­gle, where the resonances to anti-colonial and feminist struggles in other parts of Africa and Latin America were obvious. The still banned work of Paolo Freire (1970) ensured that many activists and educators wanted to learn more from Brazil and other parts of Latin America, but political isolation and language made this difficult. Two conferences in Canada and Peru in the late 1980s cemented my long-term relationships with feminist popular educators from Asia, Africa, Latin America, and North America, which spawned much activist-scholarship and solidarity relations in the following decades (e.g. Manicom & Walters, 2012; Walters & Manicom, 1996). Feminist popular education developed in the early 1980s as a critique of the male-biased popular education that was dominant in social movements in different parts of the world. Parallel feminist challenges to educational practice and theory were developing in differ­ent sites of social action and feminist pedagogies were beginning to impact adult educa­tion; my intention was to encourage these developments. While feminist popular education is embedded within socio-economic and environmental contexts, it was only during the drought of 2017/18 that I began to focus more intention­ally on what the climate crisis means and to question how we as adult popular educators should respond. I wrote (Walters, 2018) of “the drought as my teacher”, as we individu­ally and collectively rethought our relationship to water. The crisis, as with many crises, heightened awareness of the inequalities in society and, in particular, of water injustice. The classed, raced and sex-gendered nature of the drought was obvious, with working class and poor women and men, the majority of whom are black, experiencing different issues from me and from one another. The drought-as-teacher reinforced my understand­ing of the connections amongst all forms of energy and the implications these choices have for the future of society. The entangled nature of water, food, energy, health, climate, economy, politics, sex-gender relations was amplified. As ecofeminist popular educators we need to integrate feminism and ecological con­sciousness into our praxis. But how? Addressing this question is the purpose of this paper. We do this by first situating ourselves within the Covid-19 crisis, second, presenting the case study of the feminist popular education Women’s Health Course, and third, by devel­oping an ecofeminist framework for analysing the course. We thus move from the basis of the analysis and discussion towards approaches to ecofeminist popular education at this time of multiple crises. CONTEXT OF COVID-19 The Covid-19 pandemic hit South Africa at a particularly weak moment: umpteen cor­ruption cases against political leaders and corporations intersected with a floundering economy, a loss of trust in leadership, unemployment, increasing rates of gender-based violence, child abuse, and food insecurity. In addition, the climate crisis made itself felt particularly through escalating droughts and soaring costs of food. Electricity switch-offs returned to interrupt everyday life because of poor management and insufficient political will to replace coal and fossil fuels with renewable energy sources. “What we’re experiencing right now is the catastrophic failure of the capitalist market sys­tem”, said McNally (2020, in Gallacher, 2020), adding that “[t]he convergence of these two – an economic downturn and a global pandemic – is what is making this situation so catastrophic” (p. 2). Money needed for healthcare had gone into repaying debts and inequalities sky-rocketed. While being shaken on the same stormy sea, people in South Africa and elsewhere were not in the same boat: disproportionate numbers of Black people, urban poor, foreigners, “others”, were infected and affected, losing their jobs, unable to access emergency social support and funding, tossed out of housing and into endless food queues. In South Africa, the government reacted to the crisis swiftly with a severe lockdown that only permitted the sale of essential items. Informal traders, mainly women, were unable to sell their stock and generate income over several months. The lack of access to com­paratively cheaper vegetables hurt people badly. While the strict lockdown was enforced by the army and the police, regular public media addresses by the Health Minister and President, data-free access to Covid-19 crisis website information and limited economic support aimed at reassuring the public. There were various new legal regulations such as laws that forbade evictions – often ignored by property owners and the police who on occasion forcibly removed residents. The severe lockdown gave the health system time to prepare for the deluge of patients. While the numbers of infections have been high (over 1,337,926 as of 18 January 2021), Covid-19 confirmed deaths number 37,105 (Daily Maverick, 2021). But the lockdown took another toll: the increasing isolation of people from each other, ongoing uncertainties, fears, grief and loss, which have led to spiralling stress and depression. Gender Based Violence (GBV) figures have soared (Farber, 2020; Mlambo-Ngcuka, 2020) as women were confined to their homes with abusive men, both their labour and their torture now invisible to family and communities. And the hunger grew – so that people began to say: “we will not die of Covid-19, but of starvation” (per­sonal communication, October 23, 2020). Throughout history, pandemics have shown up inequalities in the distribution of health and wealth, the conditions of life and work in societies. Ecofeminists have warned in the past about the “epic contest” between “the rights of Mother Earth and the rights of corporations and militarized states” (Mies & Shiva, 2014, p. xix). Covid-19 has served as a pretext for tactics of repression: curbing media freedoms and criticism, introducing laws that cut rights and instil fear – all kinds of forms of authoritarianism under the guise of protection. The image of George Floyd pleading “I can’t breathe” resonated with the way the coronavirus disproportionately choked disenfranchised people all over the world. Covid-19 happened in the context of a collective global climate crisis; the roots of both the pathogen and climate warming are in the extractives sector of global capitalism (Ox­fam, 2020). As WoMin Alliance (Badoe et al., 2019) portrays in the film, Women Hold up the Sky, the system exploits the cheap labour of Black working-class people in mines and plantations and rests on the unpaid labour of women as they work to house, provide water and food, care for and generally satisfy the needs of labour and create the conditions for some measure of “peace” that capital needs. The system profits from the dispossession of the peasantry and the working classes of land, water, forests, fisheries, and minerals. It relies on Nature as a free or cheap input to production and a “sink” for the external en­vironmental costs of production. Capital also depends on women’s unpaid labour as the absorber of externalised social and economic costs of production and the rehabilitation of damaged Nature. For us, Covid-19 offers a glimpse of what is yet to come, and the need to learn from this pandemic for the future has become urgent. It heightens the fault-lines which feminist popular education addresses and it is directly linked to environmental breakdown – there­fore, ecofeminism and popular education are important strategic responses to the Covid-19 context. The pandemic offers an opportunity to trigger radical transformative change. As Jacklyn Cock (2015) has previously warned, “We are in a crisis. Survival is threatened and the only way out of this crisis is to build an ecofeminist socialist movement” (2:54). POPULAR EDUCATION WOMEN’S HEALTH COURSE We turn now to a description of the Women’s Health Course (WHC) as a case study of popular education in the time of Covid-19. In March, the civil society based Popular Education Programme (PEP) decided to con­tinue offering its annual Women’s Health Course, physically distanced, using WhatsApp (Popular Education Programme, 2020). The course was based on the work and expe­riences of popular education activists and working-class women in and around Cape Town. The previous two years’ WHCs, which had been face-to-face, had provided some indications about the information, skills and experiences that were considered useful and would facilitate post-course action on the part of participants. In 2020, as in the past, the course was not intended to be an information, fact-packed course, but rather a guided opportunity for participating women to explore and communicate with others on health issues and to practice skills related to improving wellbeing – their own, and that of community members. This case study is based on data from four main sources: previous reports of WHC, par­ticipant observer notes taken by Astrid, a detailed report produced by PEP in 2020 after the completion of the course, and the WhatsApp notes and e-mail communications of participants and facilitators, which were accessible to all WHC participants. Permission to use these data was granted by participants who were keen to see their ideas in the public eye and expressed the wish to have their real names disclosed. Critical comments on the curriculum with regards to ecofeminism, however, are attributable to the authors of this paper alone. Primary data were reviewed by both authors of this paper and analysed by means of dialogues guided by the emerging ecofeminist principles outlined below. Working-class women are often seen as “the buffers” who suffer disproportionately under the load of everyday responsibilities and additional demands in emergency conditions. Health is a political issue that relates directly to sex-gender, economic systems, cultural norms, the history of colonialism – not just women’s bodies. Given the division of labour, the responsibilities of care work, rendered invisible, reproductive responsibilities in addi­tion to exposure to infections, women face much greater risks of disease and poor health. As much as the course addressed health issues particularly for women, it did so with a strong view to analysing power and interests and investigating how patriarchy and cap­italism inscribe particular exploitative practices. As one WHC participant commented: Women have no equal rights in society. Like women must be seen and not heard. Capitalism is that sad side that some women must depend on her hus­band’s money for a living, depending on the situations we live in. The impact is that it makes our health inferior, at the end of the day. (Marie Petrus) 28 women enrolled in the course; in age they ranged from 20 to 60, with 5 in their 20s, and 5 over 50, an intergenerational mix. The majority had Afrikaans as their home language, with other languages including isiXhosa, Bemba, Shona, and Sesotho. The majority re­sided in Cape Town, but the online platform allowed participation from elsewhere. While the lingua franca was English, participants were free to respond in their home languages. The educational background ranged from incomplete schooling to post-school qualifi­cations. Several of the participants are long-term unemployed, others work for NGOs or have jobs in the formal economy while belonging to community organisations. The 10-week course included weekly three-hour tasks and feedback. The participants examined the historical, socio-economic context and its effects on women, how body systems reflect and are intertwined with larger social systems, issues relating to mental, emotional, and physical health, negative attitudes around disease and finally, after envi­sioning a hopeful future, they sketched preliminary ideas for a different health system for all. The participants valued learning together and articulated how they emerged stronger, with a sense of determination for change in the future – as one participant said: The group has helped me immensely in the area of anxiety and control. As women we often have too much on our plate and we neglect taking care of ourselves. It has given me time to think of my own wellbeing and to also im­plement more me time so as to get more organised and disciplined so that I can offer my family a better... me. GBV remains a huge concern but as a past survivor I urge women to stand up for themselves. (Anthea Wehr) This comment encapsulates important points raised by the course: firstly, for the majority, the course provided psychological support – the mere possibility to discuss anxieties in a “safe” space with other women, to gain further information that dispelled insecurity, and to feel reassured that one’s personal problem is actually collective. Secondly, GBV emerged time and again as a common experience both of the participants themselves and their female family members and friends. While GBV is very much in the public eye and media, this seems to have made little difference. Given the history of South Africa, vio­lence still plays a huge part in all aspects of everyday life, reinforced through competitive individualism, social injustices and inequality and, of course, the prevalence of patriar­chal relations in most institutions. Women have high expectations of themselves as breadwinners, caretakers, home-based school teachers, while suffering intense poverty due to unemployment and reliance on social grants. For example, in an early session we used a code of a woman balancing and carrying a heavy load on her head and asked participants to label the various loads, including additional burdens that the pandemic had added to their lives. Apart from the responsibilities associated with “women’s work”, anxiety and fear of GBV, locked up with an abusing spouse, featured strongly. Women’s health emerged as a community issue, inscribed in gender, and a common prob­lem for all. Given the highly unequal, racialized, and gendered relations in South Africa, the WHC related health and care-work tie in closely to the broader socio-economic and environmental living and working conditions of participants. This enabled understanding beyond the individual, towards more collective, holistic, political engagement. As one participant commented, “Covid-19 didn’t break the system. It was already broken” (The­resa Davids), and another said: The different systems like patriarchy, capitalism and colonialism are contrib­uting factors that shape people. It disables us and it is an infringement on your human rights. Our mental well-being was and is mostly affected and not every­one is resilient to challenge those in power. (Claudine Pretorius) In many ways, the course was classic feminist popular education. Black working-class women deepened their understanding of their personal and political positions and conditions in order to act in solidarity with others to change them for the better. The WHC is a small but ambitious intervention attempting to achieve a great deal with very limited resources. We present it here as an example to explore how the curriculum could be re­shaped from an ecofeminist perspective. We turn now to a discussion on an ecofeminist analytical framework to help us do this. ECOFEMINISM: TOWARDS A FRAMEWORK OF ANALYSIS The basic premise of ecofeminism is the inseparable connection between capitalism, pa­triarchy, and ecological breakdown (Fakier & Cock, 2018). Mies and Shiva (2014) traced the historical roots of this connection: Without turning a reciprocal, symbiotic relationship between humans and Na­ture into a one-sided, master-and-servant relationship, the bourgeois revolu­tions would not have been possible. Without turning foreign peoples and their lands into colonies for the White Man, the capitalist economy could not have evolved. Without violently destroying the symbiosis between man and woman, without calling women mere animal nature, the new man could not have risen as master and lord over nature and women. (p. 47) Put succinctly, an ecofeminist perspective posits that current dominant development pro­cesses and decisions are shaped by the point of view that Nature, or natural resources, are at the service of humans (Randriamaro & Hargreaves, 2019). This view reduces Nature and natural resources to inanimate “things” to be exploited for human consumption and profit. Eisenstein (2020) argues that humans need to experience Earth as a being and as an organism. This will help “to transition away from systems built on the mythology of earth-as-thing” (Eisenstein, 2020). Salleh elaborates (2017, p. 292) that the Woman=Nature metaphor draws attention to the massive theft of women’s reproductive labour, a theft that is the very foundation of capitalism. The Woman=Nature metaphor speaks of resourcing; an appropriation of time and energy that might be quantified as “embodied debt.” Women’s unacknowledged and unpaid reproductive labour is crucial to the workings of capitalism. The dominant division of labour assigns women primary responsibility for the produc­tion, processing and preparation of food, provisioning of water and fuel, taking care of household members. Because of these roles, women – and working-class, Indigenous and peasant women in particular – have a fundamental reliance on natural resources and depend on a healthy environment. Vandana Shiva (2017, p. xvi) asks why women lead ecology movements against deforestation and water pollution, against toxic and nuclear hazards. It is not, she suggests, due to any so-called inborn feminine “essentialism” but rather a necessity that is learned through the sexual division of labour as women are left to look after sustenance. Even though provision of sustenance is the most vital of human activities, a masculinist economy that understands only the market treats it as non-work. An ecofeminist orientation holds that patriarchy, in which men and their perspectives and interests are at the apex of a hierarchical system dehumanises women, excludes women from decision-making, brings women’s labour into exploitative service of the dominant economy and men’s interests in households and communities. Furthermore, Mary Mellor (1992, p. 51) states that ecofeminists, like most Greens, trace the destruction of the natural world to the hierarchical dualisms of Western society: cul­ture/nature, men/women, mind/body, science/folk knowledge, reason/feelings, material­ism/spirituality. This division, she argues, has allowed the unrestrained development of science and technology, industry and militarism. It is a process of “mastering Nature and losing the Earth” (p. 51). Ecofeminists challenge these binaries. Ecofeminist perspectives are generally weakly represented by most mainstream liberal feminists or women’s rights organisations, where the focus is on individual women’s advancement in order to compete with men on a more equal footing. The ecofeminist African network, WoMin Alliance, has found that ecofeminist perspectives resonate powerfully with the experiences and perspectives of women in peasant and poor urban communities across the African continent. Environmental crises are crises for social reproduction – water, soil, food, energy, fires, forests, air quality – they are all inter­connected and of primary concern to women in the sustenance of households (Randri­amaro & Hargreaves, 2019). Other crises like that of health, dramatically illustrated by the Covid-19 pandemic, have major effects on livelihoods, including water, sanitation, and food. Social and environmental crises magnify the socio-economic inequalities in society. Ecofeminists note the exhaustion of soil, water, forests, air, and ask: what is the alternative? At the centre of ecofeminism is praxis. Theory is forged in the struggles to challenge the brutality of patriarchal capitalism and to form alternative ecofeminist visions of the future. As Gough and Whitehouse (2019, p. 333) argue, ecofeminism is decidedly trans-formative rather than reformist in orientation. Ecofeminists seek to radically restructure economic, social and political institutions. It makes explicit the links between the oppres­sion of women and the oppression of Nature in patriarchal cultures. This means coming to terms with a number of cherished and widespread beliefs, most notably the anthro­pocentric assumption that humans are different from, and superior to, the rest of Nature and therefore ought to dominate. Gender justice and ecological justice are at the heart of the ecofeminist project. The feminism of ecofeminism is about collective empowerment, rather than individual advancement. Ecofeminism is about solidarity, standing together, fighting against domination in all its forms. An ecofeminist analysis acknowledges that women, because of their assigned social and economic roles in society, have different perspectives on and needs in socio-economic development. Salleh (2017) concludes that the experiences of women, Indigenous peo­ples, and peasants must be at the centre of politics if we have any hope of confronting the violence and brutality of global capitalism today. Building on these insights, an ecofeminist framework for analysing feminist popular edu­cation programmes would include analysis of the inseparable connections amongst capi­talism, patriarchy, and ecological breakdown. There is an assumption that the exploitation of women and all Nature is central to capitalism. It would stand against that exploitation. It would place at the centre of its concerns, women as a constituency, particularly poor, Indigenous, peasant and working-class women. As Giacomini (2018) states, this would affirm life-centred alternatives. There are many resonances between feminist popular education and ecofeminism but also some absences within feminist popular education. Drawing from the literature, preliminary “ideal type” propositions are presented. In our reading we observe that feminist popular education and ecofeminist popular education both work with women as a constituency, with a focus on poor, working-class, marginalised women; both valorise women’s knowledge, and have gender justice as a goal. Both analyse patriarchy and challenge patriarchal power relations. Ecofeminist popular education addresses the relationship between patriarchy and capitalism; feminist popular education may do so, depending on the specific context. It is in the area of Nature and environmental degradation that the absences within feminist popular education become more obvious. The integral connections of capitalism, patriarchy, and eco­logical breakdown are at the core of ecofeminism, whereas they are not necessarily as explic­it within feminist popular education. Both would be looking to imagine a future beyond patri­archal capitalism; both are committed to action; but while feminists stand in solidarity with humans, ecofeminists resist domination in all its forms and also forge solidarity with Nature in a relationship that acknowledges mutuality and reciprocity through interconnectivity. We suggest an ecofeminist educator might seek to integrate the following in contextually relevant ways: • Nature is part of the curriculum and the hegemonic view of Nature as a “thing” rather than as a complex interrelated ecosystem is challenged. The mutually beneficial rela­tions between humans and Nature are addressed; • the curriculum deconstructs the idea of Woman=Nature and shows how this idea is critical to the functioning of patriarchal-capitalism; • gender and socio-ecological justice are aspirant goals; • the inextricable links amongst Nature, patriarchy, and capitalism are a centre-piece of the curriculum, implicitly or explicitly; the curriculum explores linkages amongst ecological breakdown, patriarchy, and capitalism; • it analyses relationships amongst various socio-economic, financial, health, environ­mental crises in order to illuminate interrelated systems. This includes unpicking the sex-gendered nature of crises; • the curriculum seeks to stimulate and articulate imaginings towards alternative futures beyond patriarchal capitalism; • the explicit aim of the education is social action, in which collective solidarity, stand­ing together, fighting against domination in all its forms, prefigures and rehearses social relations of solidarity. ECOFEMINIST POPULAR EDUCATION Jacklyn Cock (2018) writes, “The climate crisis presents us with a historic opportunity because to solve it we need radical transformative change in how we produce, consume and organize our lives” (p. 210). However, she advises (Cock, 2015), “If we talk about climate change, this seems very remote for most people. If we talk about food, this brings it close. Food prices are real and immediate; people can unite around it” (9:55). Salleh (2018) also argues for a focus other than “climate change” – she states that “the emergent focus on water is a great chance to work in an integrated way on climate, in terms of both epistemology and politics” (p. 19). In these quotes we hear the urgency of the times, the need for radical change and a clue as to how best to approach complex, seemingly abstract reality such as climate change. As Mohanty (2012) states: Feminist popular education provides innovative feminist pedagogical and meth­odological lenses that allow us to ‘see’, analyse, and enact pedagogies of per­sonal, cultural, and political resistance to inherited patriarchal and misogynist practices. It offers pedagogic and transformative practices, designed to speak truth to power, and transform ourselves in the pursuit of gender justice. (p. viii) Ecofeminist popular education does all of this and, in addition, it pursues socio-ecolog­ical justice. In the WHC outlined above, the dimensions of Nature and environmental degradation were absent from most dialogues. It was clear that for most participants the hegemonic view of Nature “as a thing” prevailed. This was reflected in food being understood as a commodity for consumption with little connection between food and land, growing and tending. Nature in the form of flowers featured strongly in sentimental images taken from the internet, bearing mostly religious messages – Nature was a passive resource, a back­drop for relaxation when wandering amongst the grass and trees. This prevailing attitude reflected what Shiva (2014) described as seeing ourselves outside the ecological web of life, “as masters, conquerors and owners of the Earth’s resources” (p. xxi). She urged that we would require a paradigm shift towards “seeing ourselves as members of the Earth family, with responsibility to care for other species and life on Earth in all its diversity, from the tiniest microbe to the largest mammal” (p. xxi). The political economy of food, starting with analysis of soaring food prices, would there­fore be a fruitful catalyst for unsettling the understanding of Nature as an abstract “thing”, and exploring connections to patriarchal capitalism. Another generative theme is water and Covid-19 provides opportunities to engage people on the classed, gendered, racialised nature of water management and distribution, as well as in understanding water as a complex interrelated and living system, not just a commod­ity that is bought and sold. The analysis of language, Saltmarshe (2020) argues, can also provide useful ways of un­covering underlying ideologies and power relations, including anthropomorphism. Met­aphors need to be chosen carefully as talking about “fighting” the virus, “frontline staff” and “command centre” all suggest war: anti-democratic solutions, individualism, fear and limitations on people’s freedom and information. Instead, messages should evoke care, agency, the common good, solidarity and interdependence. Popular educators and ecofeminists recognize that individual subjects do not enter into relationships, but subjects are “made in and through relationships” (Gaztambide-Fernan­dez, 2012, p. 52). How did Nature come to be no more than land that serves as a growth medium for crops? How did people lose their relationship to agriculture, to growing and tending vegetables? What is the relationship between land ownership, agriculture, and consumption? If we accept that Nature, too, is a subject, we realize that we have silenced Nature as much as silencing marginal, poor people by taking away or silencing their voic­es. When we sever the possibility of “coming into presence” through our relationship with Nature, we collude in our own oppression. Popular education, similar to eco-pedagogy (Misiaszek, 2016), works through dialogue between subjects; it involves listening to the other in a transitive relationship that is delib­erate and active, a relationship of equality. Ecofeminist popular education is one way of drawing attention to the messages emitted from “out there”, connecting it to our experi­ence, and urging people to act in response. Educators, therefore, are charged with asking uncomfortable questions that might bring even more uncomfortable responses. In summary, we suggest that the elements that need to be interrogated through praxis in an ecofeminist curriculum are those which relate to participants’ lives in immediate ways, like food security and water – these are entry points for challenging the perception of Nature as a “thing”. LEARNING, UNLEARNING, ACTING TOGETHER It must be hardest on Rani [the dolphin], knowing that the young ones depend on her. There she is, perfectly adapted to her environment... then things begin to change, so that all those years of learning become useless, the places you know best can’t sustain you anymore and you’ve got to find new hunting grounds. Rani must have felt that everything she knew, everything she was familiar with – the water, the currents, the earth itself – was rising up against her. (Ghosh, 2019, p. 106) Like Rani, we have to unlearn in order to develop new attitudes, understandings and ca­pabilities for new conditions. Epistemology and politics are central to climate crises. In order to be effective “streetfighters and philosophers” we as ecofeminist popular educa­tors need continually to be learning, unlearning and relearning (Harley, 2012). Our own personal reflections at the start of the paper clearly demonstrate this. What can we as ecofeminist popular educators do individually and collectively to nav­igate climate crises and imagine gender and socio-ecologically just futures? The six-year process of collectively crafting a “Climate Justice Charter”, which puts forward demands, aspirations, and alternatives to build a society that can mitigate and endure climate change, is one example of re-imagining (South African Food Sovereignty Cam­paign, 2020). The set of “Principles for a Just Recovery” is another (Friends of the Earth International, 2020). We need to have the courage of our convictions and remind ourselves and others that change is inscribed with power: if we aspire to a more just and sustainable future, then one of the great tasks before us is to make clear “to the wealthiest people in the wealthi­est countries in the world [who] think they are going to be OK, that their privilege, their fortunes, and their physical safety are not predestined” (Abulhawa, 2017, p. 110, her em­phasis). For this, we require what Rafeef Ziadah (Transnational Institute, 2020) called “a radical imaginary” to build an “infrastructure of dissent”, deliberately. Vandana Shiva (2020) advises that activism without science can be attacked and science disconnected from activism lies hidden in publications. It is critical that popular edu­cators engage with theory about broader socio-economic-political-ecological contexts. Ecofeminism is a theoretical frame insisting on the inextricable connection between capi­talism, patriarchy, and socio-ecological breakdown. At the centre of ecofeminism is prax­is: theory is forged in the struggles to challenge the brutality of patriarchal capitalism and to form alternative ecofeminist visions of the future. CONCLUSION As we teeter on the precipice of climate breakdown, we need to engage subversive ideas and revolutionary energies. Climate crises require the collective efforts of all sectors and levels of society, including ecofeminist popular educators, to work and learn together to produce the combined idealism and realism to reinforce hope with scientific rigour. This cannot be an individual process – systemic change is crucial. Given the global pan­demic within the context of the global climate crisis, we need a collective global response. Six years ago, Naomi Klein warned: There is a desperate need for the different coalitions of the left to get far more engaged with climate change, because this crisis really forces us to decide what kind of societies we want and puts us on a firm, science-based deadline. (Klein, 2014) Solidarity must include not just humankind but extend to Nature. The seed of most new infectious diseases lies “in the rapid expansion of the extractives sector – mainly logging and industrial plantation style mono-cropping (such as palm oil and cocoa) and livestock production” (WoMin Alliance, 2020). Thus pandemics, as much as wide-scale starvation and climatic heating, are brought about through decisions made by people with profits in mind. These are “the enemy” who must be engaged through education and action. Our actions must demonstrate our serious intent to change the way we produce, consume, and organise our lives. Popular education has developed particular relations and processes to help this negotiation and navigation. The calls for food, water and energy sovereignty reflect the orientation towards organising locally and remaining small enough to encourage direct democratic participation in collective decision-making processes. As Maria Mies re­minds us, “The world is our household! Let’s take care of it” (Mies & Shiva, 2014, p. XXX). 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(2018). ‘The drought is my teacher’: Adult learning and education in times of climate cri­sis. Journal of Vocational, Adult Continuing Education and Training, 1(1). https://doi.org/10.14426/ jovacet.v1i1.308 Walters, S., & Manicom, L. (1996). Gender in popular education: Methods for empowerment. Zed Books. WoMin Alliance. (2020, April 8). Covid-19 - Crisis upon Crisis in Africa: An ecofeminist perspective. WoMin. https://womin.africa/covid-19-crisis-upon-crisis-in-africa-an-ecofeminist-perspective/ Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 63-78 UDK: 37.015.4 DOI: https://doi.org/10.4312/as/9620 Scientific article Lauren Spring, Darlene E. Clover MUSEUMS, SOCIO-ECOLOGICAL THINKING, AND ACTIVIST PEDAGOGIES OF IMAGINATION ABSTRACT This article explores the complex, “contact zone” nature of museums within the context of the current environmental crisis threatening our planet. Historically and even today, museums have engaged in a practice of “monocultural” thinking which is mired in a pretext to neutrality that has advanced the patriarchal capitalist neoliberal status quo and maintained a vision of a human/non-human binary of power, dominance, and control. However, there is also growing evidence that museums are shifting their approaches. Focusing on examples from Canada, we discuss how museums are using exhibitions and pedagogical and community outreach strategies to render visible deeply problematic and global “technofossil” practices, encourage activism through aesthetic engagement, encourage dialogue be­tween community and industry as well as engage in imaginative decolonising initiatives that remap our understandings of who we are and where we need to go. We argue that in taking up environmental issues in politically intentional ways, museums create “oppositional views” that act as pedagogical sites of resistance. Keywords: museums, art galleries, ecofeminism, sustainability, Indigenous art MUZEJI, SOCIOEKOLOŠKO RAZMIŠLJANJE IN AKTIVISTICNE PEDAGOGIKEDOMIŠLJIJE – POVZETEK Preucujemo kompleksno naravo muzejev kot »obmocij stika« v kontekstu okoljske krize, ki ogroža naš planet. V preteklosti je v muzejih obstajala in tudi zdaj obstaja praksa »monokulturnega« razmišljanja, ki se izdaja za nevtralno, pravzaprav pa podpira patriarhalno kapitalisticni in neoliberalni status quo ter ohranja binarij med cloveškim in necloveškim na podrocju delitve moci, prevlade in nadzora. Vendar pa vse vec muzejev spreminja svoj pristop. Osredotocamo se na muzeje v Kanadi, ki z razstavami, peda­goškimi strategijami in vkljucevanjem lokalnih skupnosti omogocajo prepoznavanje globoko problema­ticnih globalnih praks »tehnofosilov«. Aktivizem spodbujajo tako, da obiskovalca estetsko pritegnejo, krepijo dialog med skupnostjo in industrijo ter se ukvarjajo z iznajdljivimi pristopi do dekolonizacije, ki na novo rišejo zemljevid našega razumevanja tega, kdo smo in kam gremo. Muzeji, ki intencionalno Lauren Spring, PhD candidate, University of Toronto, lauren.spring@mail.utoronto.ca Darlene Clover, PhD, Prof., University of Victoria, clover@uvic.ca in politicno obravnavajo vprašanja okoljevarstvene problematike, ustvarjajo »opozicijske poglede« in s tem pedagoška prizorišca upora. Kljucne besede: muzeji, galerije, ekofeminizem, trajnost, umetnost domorodnih ljudstev INTRODUCTION The burgeoning literature on the environmental crisis acknowledges what Janes (2009) calls the “constellation of issues that threaten the very existence of human life and planet” and offers a variety of possible resolutions to this dire condition through sustainability education (p. 26). Surprisingly, or perhaps not as we will discuss in this article, Janes has found that museums “are rarely, if ever, discussed” in this literature, leading him to conclude that their irrelevance to environmental justice and change “is a matter of record” (p. 26). Similarly, until very recently, museums have been excluded from discourses of lifelong learning and particularly, environmental adult education. However, these institutions are major, albeit complex, pedagogical players on the world stage. Conservation and preservation of both the natural and human culture worlds are central functions of our art and culture institutions, yet visitors tend to frequent museums to learn, be it about history, aesthetics, science, nature or even themselves (e.g. Gordon-Walk­er, 2018; Marstine, 2006). In other words, as UNESCO (1997) once argued, museums are “first of all, learning places” (p. 4) and this has expanded into a greater mandate over the years with the establishment of actual education or what are more often called learning departments. Through practices of informal learning, non-formal and formal education and strategies of community engagement, museums use their exhibitions – displays, objects, artefacts, dioramas, images, artworks, explanatory texts as well as other narrative and visual devices – to construct, shape and mobilise knowledge (e.g. Clover & Spring, 2020; Hall et al., 2013; Whitehead, 2009). Equally importantly, “exhibitions are designed to stimulate the imagination and creativity of their viewers” (UNESCO, 1997, p. 6) and for Solnit (2014) “the destruction of the earth is due in part […] to a failure of the imagination” (p. 14). Given the variety of educational and learning activities and experiences, their community connections and the intentional imaginative visualising and narrative capacities of their exhibitions, one might assume museums would be seen to have a central role in address­ing the pressing socio-ecological issues of the Anthropocene, our current geological ep­och where humans are irrevocably impacting the environment. However, scholars remind us that the knowledge-making practices of museums can be deeply problematic. Ample evidence shows they have been complicit in upholding and even promoting the ideolog­ical and epistemological assumptions that have brought us to our current state of crisis (e.g. Alberti, 2008; Clover et al., 2018; Janes, 2009; Machin, 2008). Yet arguments to the contrary insist that amidst the litany of growing social and environmental ills, our public art and cultural institutions are in fact “sleeping giants” whose adaptive power, which has enabled them to grow and evolve over the decades and thus stay central to society, is enabling them to transform into agents of change with “the potential to shape a more sustainable, equitable and fair world” through envisioning and presenting the potential for micro, meso and macro level changes (Janes & Sandell, 2019, p. xxvii). In her book Monoculture of the Mind, eco-feminist Vandana Shiva (1993) speaks to the unsustainable practice of “single crop” or “monoculture farming” that has been imposed upon many Indigenous people the world over by Western scientists. It is now widely rec-ognised that this approach to farming (in which the same crop is planted in the same spot every year) depletes the richness of the soil and necessitates the use of strong chemical fertilizers, which bring with them a whole host of other long-term environmental prob­lems. Shiva cleverly uses this concept of a “monoculture” in an agricultural sense, howev­er, as a metaphor for exploring bigger questions about what counts as “knowledge” when it comes to environmental education. For example, she relates the way traditional sustain­able farming practices in the global south are often “eclipsed and finally destroyed, both through neglect and aggression” when western knowledge is seen as universal (p. 5). This “monocultural” approach to both farming and knowledge production/sharing is unsus­tainable—and deprives us from accessing the richness of alternative perspectives (p. 5). Gregorcic (2018) has addressed similar questions, arguing that the practice of silencing certain individuals from the global south along with their “specific expertise, knowledge, and sometimes even epistemology” is both pedagogically detrimental and indicative of the ways that certain perspectives are “ignored by Western science and forgotten by Euro-centric critical tradition” (pp. 70–71). In this article we critique the ways in which monocultural/unsustainable thinking has historically been found in museum spaces and reflect on the types of knowing that have been excluded as a result. We also explore how museums as public institutions are shift­ing their approach—especially when addressing head on our global environmental crisis and issues of sustainability. As museum scholars and practitioners, what we are taking up through these dual lenses of positive and negative is that idea that museums are “contact zones”, fraught with practices that reinforce the status quo yet also at times sites of possi­bility and imagination, the tonics we need today (Clover & Sanford, 2016). In this context, we begin our article with a discussion of some of the problematic ideological and epis­temological conventions which illustrate museums’ historical and contemporary com­plicity in the perpetuation of socio-ecological injustice. Following this we share select examples from several museums within Canada where we are both located, to illustrate how museums are educating formally, non-formally and informally, imaginatively and critically for change. Although many public museums continue on traditional journeys of epistemological complicity and resistance to change, there are courageous pedagogical energies, creative and innovative initiatives, and counter-hegemonic strategies being em­ployed. We argue that these pedagogical acts of what we adult educators often call “the possible” are playing a part in creating a more engaged and knowledgeable citizenry and as such, expand our considerations of what lifelong learning looks like and where it is taking place in the Anthropocene. MUSEUMS, IDEOLOGICAL AND EPISTEMOLOGICAL COMPLICITIES Ecological educator Evans (2012) argues that we have “unleashed a juggernaut of self-per­petuating and self-reinforcing systems of power and exploitation” which has placed human societies and all other forms of life across the planet in jeopardy (p. 3). These systems are in fact inter-connected ideological and epistemological assumptions grounded in, maintained and perpetuated through our educational, social and political practices but most importantly for us in this article, by our arts and cultural institutions. We turn now to some of the reasons why museums would be seen as “irrelevant” in a world that in fact desperately needs all its public institutions to play pedagogical roles in creating socio-environmental change. To begin with perhaps the most obvious, museums carry legacies of elitism. On one hand, elitism has enabled a pervasive didactic pedagogy, a practice of “telling” based in a profound belief in their unequivocal superiority of authority of knowledge. Much like the “monoculture” farming practices Shiva (1993) addresses in which “dominant scientific knowledge” renders other forms of knowing “invisible” by declaring them “non-existent or illegitimate” (p. 4), this elitism in museum spaces is nurtured behind a carefully con­structed façade of neutrality, impartiality and objectivity, and a pretext to “detachment from real-world politics” (Phillips, 2011, p. 8). This façade has been so effective that mu­seums are amongst the most trusted of all our knowledge constructing and legitimating institutions (e.g. Alberti, 2008; Gordon-Walker, 2018). For Janes (2009), elitism and impartiality work together to eschew “on both moral and practical grounds, a broader commitment to the world in which they operate” (p. 13). Museums are in fact far from neutral; indeed, they are awash in the problematic assump­tions and what Code (2003) calls “epistemologies of mastery” that they intentionally, actively and often quite imaginatively transmit to the public. One pervasive ideological epistemology of mastery practised traditionally and still very much alive in the present, is patriarchy (Clover et al., 2018). Although many poignant examples exist, an excellent one comes from a study by Machin (2008) who used a feminist lens to explore the natural history galleries of the Manchester Museum, UK. She found androcentric biases across all the displays; “male specimens dominated female specimens with respect to number, the postures and positions in which they were displayed, and in the quantity and style of language used in interpretative text” (p. 54). Through both image and language museums channel patriarchal epistemologies of domination, oppression and exploitation which are absorbed by visitors both consciously and unconsciously. Building on the above, the advancement of patriarchal capitalist neoliberal ideology is also embedded within the museum in complex ways. Historical narratives told through objects, texts and representations such as dioramas in Canadian museums, for example, romanticise masculinised accounts of natural resource extraction including logging, fishing, mining, agricultural expansion and manufacturing. These powerful hegemon­ic patriarchal narratives of national building are almost totally disconnected from dio­ramas of pristine natural settings. Pedagogically, this acts as what Alberti (2008) calls “illusionism” through the “meticulous verisimilitude of the diorama” both to distance human activities from the rest of nature and to make or allow us to see particular legiti­mised realities (p. 76). In addition, museums such as the Canadian Museum of History, Tate Modern and the British Museum have partnerships with the fossil fuel industry. The museums receive funding and “direction”, and big oil industries use this relationship to create an image of social and ecological license and responsibility (Coalition of Museums for Climate Justice, 2017; Serafini & Garrad, 2019). Returning to the practice of distancing, by creating “natural history” museums or simply placing natural history on one floor of an institution and human culture on another, mu­seums cultivate visual “oppositional nature/culture configurations” and create divisive binaries between humanity and the rest of nature (Alberti, 2008, p. 81). Moreover, this separation or segregation of artefacts (things made by humans) from “specimens” from the natural world is based in what feminist’s call hierarchical value judgments (e.g. Bergs-dottir, 2016; Clover & Sanford, 2016; Machin, 2008). In other words, segregating is not neutral or objective but an act of privileging the story of humanity – and particularly some humanity – over the natural world which plays the role of mise-en-scene, the backdrop to human activity. Yet the current climate crisis makes one thing abundantly clear: “natural history and human history are more intertwined than ever. Humans have become a force of nature. One cannot separate humans or society from nature, and nature does not simply provide a background for human action” (Chakrabarty, 2019, p. 15). Just as human-earth separations are no accident, neither, Alberti (2008) argues, was it an accident that global colonial expansions “were matched by the unprecedented foun­dation and expansion in museums” (p. 76). One means by which museums practised colonialism was through displays of “trophy heads [...] symptomatic of the central role played by hunting” in colonial times (p. 76). This particular hunting was for sport, a mas­culinity of colonial prowess that showed blatant disregard for other life forms. But per­haps even more damaging has been museum complicity in the epistemicide of Indige­nous knowledges and cultures. When included at all in the displays, Indigenous people’s lives are often visualised as “frozen in time, relics of the past [devoid of their] centuries of social, domestic and economic changes” (Trofanenko, 2006, p. 53). Indigenous world creation stories too are labelled “myths” and juxtaposed (read “corrected”) with panels that explain the “real” science behind the world. There is a blatant exclusion as well of any discoveries that cast light upon Indigenous practices of chemistry and other “real” scientific knowledge capabilities about the environment (Emeagwali & Shizha, 2016). Moving along the path of epistemicide is the cultural exclusion of Indigenous artworks and practices. Relegated for decades to categories of mere craft (versus “fine” art) or simply religious or ritual artefact, these rich aesthetic practices have been diminished. And never does one see the parallel drawn with many European religious paintings by so-called “masters” which were in fact commissioned for similar veneration purposes. These are but a few examples of the problematic inseparability between ideology and the pedagogy of knowledge making in museums. We have simply touched the surface of how these institutions use an array of visuals, images, dioramas, objects, artefacts as well as their storytelling capacities to teach us what is important to see, to know, to understand and thus to believe and to value about the world and ourselves. There exist thousands of museums worldwide, visited by millions of people daily who, as we noted above, both consciously and unconsciously absorb these injustices. This is not to say people do and cannot question what they see or are being told, but as we noted, the museum’s authority of knowledge gives them extraordinary legitimacy. Given what we have just outlined above it is no surprise at all that museums would be seen at best as irrelevant to a world needing to learn its way out of a catastrophic socio-eco­logical mess. However, this is not the entire story because there are collisions between normative practices and more radical forms of pedagogical intervention taking place. Re­sponding to intense pressures both within and outside these institutions, many are throw­ing off the shackles of neutrality to become sites of social and ecological transformation (e.g. Janes & Sandell, 2019; Phillips, 2011). Museums are opening up pedagogical spaces of counter-narrative, designing formal and non-formal education activities and informal learning spaces to enable people to reflect, to challenge, to speak out, to uncover and to reimagine our relationship with the planet and each other. MUSEUM RESOURCES AND ENVIRONMENTAL SUSTAINABILITY In order to understand the innovative roles museums are attempting to play it is important first to situate them in the calls by educators who are working to prepare themselves and others to engage in what Evans (2012) calls “sustainability-oriented actions” to address the crisis caused by our very own human institutions and their systems of power (p. 3). These calls are inter-connected and three-fold. The first is simply a call for more public pedagogical spaces where people can come together to learn. Biesta (2012, p. 684) noted a serious decline in public places and the public sphere which he argues is damaging to both democracy and creativity. The second call is for practices that engage and stimulate critical consciousness by promoting dialogue across difference, encouraging questioning and other forms of interrogation that can enable us to see and act beyond our current com­mon sense patriarchal capitalist and colonial world (e.g. Clover et al., 2012). For Klein (2014) this means providing opportunities to make sense of seemingly disparate struggles […] that the logic that would cut pensions, food stamps, and health care before increasing taxes on the rich is the same logic that would blast the bedrock of the earth to get the last vapours of gas and the last drops of oil before making the shift to renewable energy. (p. 59) The third call focuses on the imagination (e.g. Clover et al., 2012). Speaking directly about the environmental crisis as a practice of “slow violence”, Nixon (2011) argues that we must deploy more “imaginative agility” if we are to fully apprehend threats such as climate change that are often imperceptible to cognition (p. 5). He focusses on storytellers who provide narratives infused with an emotional force that interrupts the epistemologies of mastery that hold in place a problematic social imaginary. For Arundhati Roy this means “telling our own stories, stories different to those we are being brainwashed to believe” (quoted in Clover et al., 2012, p. 54; Clover et al., 2018). Environmental adult ed­ucators speak to this as the resistant political and ecological imaginary, a process through which environmental problems can be politically and critically thought through and crea­tively re-imagined (e.g. Clover et al., 2012). In his ground-breaking writings on environ­mental education, Orr (1996) differentiates between “fast knowledge” and “slow knowl­edge”, arguing that the former “undermines long-term sustainability” (p. 700). He says: The 20th century is the age of fast knowledge driven by rapid technological change and the rise of the global economy. This has undermined communities, cultures, and religions that once slowed the rate of change and filtered appro­priate knowledge from the cacophony of new information. (p. 699) In spite of their flaws, museums are in fact well placed to respond to these calls and, in many ways, are ideal “slow knowledge” institutions. Many museums have a variety of public physical resources such as auditoriums, classrooms, and workshop spaces for artmaking that can be used to bring people together in dialogue (Lyons & Bosworth, 2019). Secondly, the primary instruments museums use to educate the public are their exhibitions. These are “free choice informal adult learning” (Johnson, 2020, p. 9) instru­ments that include an array of visuals and narrative representations that function as what Steeds (2014) calls “plays of force […] to influence the public” (p. 29). Thirdly, many museums have connections to artists with histories of responding to the upheavals and changes of their times, interpreting and representing these in visual, poetic, narrative and performative ways that encourage thought beyond the restrictions of mere logic and lan­guage (Clover et al., 2018). Fourthly, museums have connections to community groups, non-governmental organisations and practitioners upon whom they can call. Finally, as we stated earlier, museums enjoy a very high degree of public trust. While this can be problematic, it is a position that can be used to their advantage. DIVERSE PEDAGOGICAL STRATEGIES OF ACTIVISM What are some of the pedagogical means being employed by museums that intentionally challenge the crisis representation, story and imagination that have brought us this trou­bled world? How might museums help foster slow knowledge that “engages all of the senses and the full range of our mental powers?” (Orr, 1996, p. 701) Visualising and Educating Change Feminist cultural theorists Carson and Pajaczkowska (2001) remind us that visuals and images are powerful because they are “the seen” and sight more than any other sense is “considered evidence, truth and factual” (p. 1). Moreover, sight establishes “a particular relation to the reality in which a visual is considered” (p. 1), which is problematic but equally, in the case of this example we are about to unfold, valuable when it is a trusted space such as a museum. A recent example that illustrates the power of “seeing” while also responding to Nixon’s (2011) call for “imaginative agility” and the “full range of our mental powers” mentioned above, is The Anthropocene Project. This endeavour – part film, part museum exhibition – was the culmination of a collaboration by photographer Edward Burtynsky and film­makers Jennifer Baichwal and Nicholas de Pencier. The trio travelled to every continent (except Antarctica) to film and photograph “technofossils” of all sorts (tailings ponds, mines, landfills—the indelible “signature”, essentially, of the “human epoch”) (Art Gal­lery of Ontario, 2017, 2018). The film associated with the project premiered at the Toronto International Film Festival in September 2018 and the immersive photography exhibitions opened at the Art Gallery of Ontario in Toronto and the National Gallery in Ottawa a few weeks later. The large-scale sweeping photographs are aesthetically enticing as the com­positions themselves appear to exist somewhere between figuration and abstraction. Bur-tynsky argued that there was a certain critical pedagogy at the core of these exhibitions. The visually stunning images are designed to draw viewers in and hold their attention long enough for a certain tension to reveal itself—until one is ultimately unable to avert their eyes from the destruction our species has caused and our individual and collective complicity at play. The sense of awe and wonder these photographs instil helps ensure that the exhibition as a whole is “revelatory and not accusatory” in nature (Art Gallery of Ontario, 2017). The artists also sought to create a “dialectics of scale” by allowing viewers to “zoom in” to certain aspects of these large photos where, via the use of an iPad app, viewers could travel from macro to micro as aspects of images came to life in video form and interviews with people who reside near and sometimes depend on these vast sites to make a living helped complicate the messaging (Art Gallery of Ontario, 2018). The ironic controversy, of course, is that the very iPads viewers were using to activate this important learning, were running on lithium batteries—key elements of which were extracted from the mines depicted in some of the photographs on display (Clover & Spring, 2020). Another key feature of the exhibition was Augmented Reality (AR) installations, where, through the use of iPads, visitors could “activate” what appeared to be a large cube (that actually contained thousands of specific images “photogrammetrically mapped onto a virtual volume”) in order to be virtually transported to another time and place as imag­es representing endangered species (the last northern male white rhino, an enormous Douglas fir tree, and a breath-taking funeral pyre of 10,000 confiscated elephant tusks that were set alight in Nairobi so as to discourage ivory poaching) were brought to life before their eyes. This AR experience represents something new in museum education and raises compelling pedagogical questions. In his influential work on “ecoliteracy”, Monty Hempel (2014) furthers arguments made by David Orr (2004) on the same subject to conclude, essentially, that exclusively science-based approaches to understanding the environment can only take us so far and that, as a species, we are in great need of visceral learning, or a “nature-based attachment to place” (Hempel, 2014, p. 45) if we are to more deeply understand “the complex natural systems that enable and support life on earth” (p. 34). Hempel cites a powerful example of his own university students developing an emo­tional connection to the natural world while witnessing coral-bleaching up close while on a research trip to the Republic of Palau. Though it may be easy to embrace the idea that much of ecoliteracy takes place outside of the traditional classroom setting, if we are wary of our own ecological footprints (and can’t justify, say, flying halfway around the world to see and connect with environmental wonders), might AR experiences such as the one of­fered in the Anthropocene exhibition be the next best thing? And what about making use of this technology to facilitate visceral learning as it pertains to species that are already extinct and we are hence unable to connect with in person? Or in order to transport us to once-in-a-lifetime environmental events such as the devastating and poetic setting ablaze of thousands of elephant tusks? We would argue, however, that even less technologically inclined paintings and sculptures whose creators have a particularly deep cultural knowl­edge of the environments they represent provide viewers with a nature-based knowledge. Exhibitions such as this illustrate the role museums are playing by creating visceral learn­ing and ecoliteracy pedagogies in the age of the Anthropocene. Bridging Community and Industry Perhaps the most divisive ecological issue in Canada today is the “oil sands” energy pro­ject. Rather than staying neutral and apart, however, a small museum in Kitimat, British Columbia, decided to encourage the community to use the museum as a conduit to ask provocative and difficult questions and channel these directly to industry. The Kitimat museum is located at the terminus of a most controversial pipeline project to carry thousands of barrels of “diluted bitumen per day from the oil sands of Alberta across Rocky and Coast mountain ranges, salmon spawning rivers and Indigenous ter­ritories” and onto “supertankers” (large tanker ships) to be shipped aboard for refining through extremely narrow and hazardous (shoals, eddies, storms) passages (Bell & Clo­ver, 2017, p. 23). The Kitimat Museum staff called upon local citizens and artists to help them to create an exhibition that explored the issue of energy production creatively and from a variety of other angles (Bell & Clover, 2017). The museum staff also gathered questions from the community about energy production and social and ecological issues, which they grouped into themes such as economy, activism, risk, and consultation and presented to officials in both government and the petroleum/pipeline industry for their responses. The pipeline initiative has been pulled from the table. Spectacular Defiance Building on the above and dealing with the same issue, the Haida Gwaii museum in British Columbia curated in summer 2013 a powerful activist exhibition entitled Thanks but no Tanks. To design the exhibition, they called for representations by native and non-native artists to produce a radical display “of opposition to the proposed oil pipeline and increased numbers of oil tankers on the Pacific coast of British Columbia” (Leichner, 2013). This defiant practice of representational cultural activism that entered fully into the crisis was filled with hard-hitting and satirical works, a multi-media mixture of photography, cartoons, paintings, and poetry that juxtaposed government conceived economic opportunities with the real socio-ecological threats (everything from spills to drugs) the pipeline presents. The exhibition also included a collision of oppositional statements by Native elders on one side and pipeline proponents on the other. The museum used the exhibition as a platform to animate community discussions, which could be heated, and to develop popular theatre activities that continue to generate considerations about our use of oil (Bell & Clover, 2017). Undoing Colonial Legacies The ground-breaking Truth and Reconciliation Report (2012) in Canada emphasised that “museums [...] as sites of public memory and national history, have a key role to play in national reconciliation” (p. 246). Indigenous peoples’ ways of being have profound im­plications for human-earth relations. As Forest-Hammond (2020) writes, Indigenous peo­ples have since time immemorial been stewards of the lands, plants, and waters, treating them with reciprocity, “mutual care and respect” (p. 94). In countries like Canada, with particularly brutal colonial histories, the involvement of Indigenous people in museum programming and the representation of Indigenous worldviews in gallery spaces helps provide a powerful counterpoint to Shiva’s (1993) “monoculture of the mind”. The frequently conflicting worldviews held by coloniser and Indigenous communities in Canada is reflected in historic and contemporary art in powerful and revealing ways. At the Art Gallery of Ontario (AGO) in recent years, efforts have been underway to decol­onise its Canadian art collection. While there is no specific definition of decolonisation, it includes reconfiguring “the power relationships between colonisers and colonised and open[ing] new spaces in which it became possible to critically engage with and analyse the mechanisms that had created, justified and perpetuated the system of Western coloni­alism” (Porr & Mathews, 2019, p. 5). In addition to increasing the number of works by Indigenous artists on display and giving Anishinaabemowin priority of place (before English and French) on interpretive text wall panels, a special role, Curator of Indigenous Art, was created in 2017. Wanda Nanibush, the curator who took up the position has said the following: decolonisation means letting Indigenous people lead. Decolonisation involves unlearning and changing what colonialism is based on in terms of private property, manifest destiny, “discovery”, Enlightenment, Eurocentrism, Carte­sian dualism, hetero-patriarchy, capitalism, positivism, sexism, racism, indi­vidualism, extraction, classism, violence and control. Decolonisation should challenge all that is thought to be proper and normal in current settler colonial states. Decolonisation involves a centring of Indigenous ways of being, know­ing and loving. (Mignolo & Nanibush, 2018, p. 25) One especially powerful artwork from the AGO that exemplified these objectives was created at the same time as the Truth and Reconciliation Commission was garnering widespread attention. Bonnie Devine’s Battle for the Woodlands provided an opportunity for a new “public pedagogical space” both while it was being created and for the questions it helped spark after its completion. In 2014-2015, Devine, who is an artist, educator, and a member of the Serpent River First Nation, was invited to create an installation in the Ca­nadian collection. In response to a problematic colonial map from the 1830s that had long been displayed on the gallery wall, Devine worked in place to tell a very different story about the history of this land and how it might alternately be represented. Though a full unpacking of this complex piece is beyond the scope of this paper, Devine’s depictions of water were particularly striking. Devine not only literally drew on top of the existing map, but also extended her pictorial representations onto the surrounding walls (Art Gallery of Ontario, 2015). The most noticeable feature of the installation is the way she transformed the Great Lakes into large animals – each with its own power and temperament – and painted the rivers leading into them in a striking red. About this, Devine argues: This map really is a product of reading, thinking and dreaming and imagining what it really means to live on these Great Lakes. What it means to have blood running inside your veins of these people who fought to protect these lakes and what the lakes mean themselves. That’s why I made them into animals because they aren’t just bodies of water. They are beings who are cohabiting with us in this space right now. They are living. We are in a relationship with them. We have been for many hundreds of years […] It’s very deep and old. It hasn’t got a lot of words. I don’t have the words for it; all I have are these images and these figures. It’s my way of talking about this very, very ancient consanguinity, which means having the same blood, it means water that is running lakes and rivers runs in us. That’s what I’m trying to say (Comman-da, 2016, para. 11). This way of understanding and representing these bodies of water is very much in keeping with how other Indigenous communities who live near the Great Lakes describe them as well. For example, following the Walkerton water tragedy in Ontario in 2000, the Chiefs of Ontario on traditional knowledge and water held a series of community workshops out of which were developed the key messages to submit to the Walkerton inquiry. One of these messages was: “Water is alive. It is a being with its own spirit [...][;] water bodies are thought to have various responsibilities that require different demonstrations of re­spect” (McGregor 2012, p. 10). Devine’s Battle for the Woodlands was an especially rich work to include on tours with visitors to the AGO. For months, while Devine was working on location in the actual gallery space, there was a sign that indicated that she would be pleased to discuss the process and the work with those walking by and this provided a unique and meaningful opportunity for dialogue and community engagement. Additionally, because the work was large-scale and intentionally provocative, visitors were provoked into asking impor­tant questions about treaties and the conflicting histories to what they had been taught that were depicted on the walls. Conversations queried the challenges that had been brought about by how, for example, European settlers (represented by sailboats coming in from the east) viewed bodies of water differently (as commodity, means of travel, passages to be militarised, etc.). These discussions with groups also helped open doors to timely conversations about the lack of safe drinking water on reserves throughout the country and other troubling facts about poor living conditions, intergenerational trauma, and the complexities of reconciliation. This work and specifically Devine’s representation of the Great Lakes also help highlight how colonialism, capitalism, and numerous other driving forces behind the Anthropocene and related environmental, political, and civil injustice are intricately linked to patriarchal epistemologies. Deborah McGregor (2012), an Indig­enous scholar and water activist has said: In the Anishinabe tradition, women have a special relationship with water, since, like Mother Earth, they have life-giving powers. Women have a special place in the order of existence. They provide us, as unborn children, with our very first environment – water [...] with this special place in the order of things come responsibilities [...] In some ceremonies, women speak for water. (p. 3) Vandana Shiva’s (Jahanbegloo & Shiva, 2013) ecofeminist theory similarly argues that there is a “relationship between women’s liberation and a struggle for the liberation of life on earth” (p. 49). Thus, museums’ efforts to confront the Anthropocene and its related ideologies and injustices also make visible their own legacies of erasure and upholding of the Eurocentric status quo. FINAL THOUGHTS ON MUSEUMS AS SITES OF LIFELONG LEARNING Museums have and will continue to be problematic spaces based in ideological assump­tions that have contributed to the knowledge and imagination deficits central to our cur­rent state of socio-ecological devastation. Elitism, impartiality, patriarchy, colonialism, capitalism, and human-nature dualisms. This “monocultural” thinking, as we argued, is ingrained in the structures and this guarantees that these institutions will remain irrelevant to the struggles of learning, storying, imagining our way out of this current state of peril. However, what we also show in this article is this is not the entire story of these complex “contact zones” and it is therefore critical to populate the museum terrain with examples that acknowledge them as sites of struggle that are working to make a difference. They are in fact making important visual and narrative contributions to lifelong learning. In other words, while many museums, in ways similar to the “fast knowledge” Orr (1996) critiques, arise from “hierarchy and competition”, they also have their sights set on de­veloping a more sustainable “slow knowledge” approach wherein knowledge is “freely shared within community” (p. 701). In taking up environmental issues, museums are bringing to lifelong learning an “op­position look” at effects and solutions. Oppositional looks in particular act as what Bloom (1999) called “a site of resistance” to the normative ways in which we have been made to see and thus to understand our current ecological crisis. Encouraging op­positional “looks” moves us away from their conventional forms of visual detachment towards placing visitors into positions of “viewing agency” through a more embodied or immersive subjective viewing process. Oppositional looking is about perspective and perspective is being made into an act of transforming the material we see into very new meanings. Secondly, and building on the notion of agency, museums are actively encouraging a sense of political agency, something critical to lifelong learning’s hope for an engaged citizenry and micro, meso and macro level change. Museums, as we have illustrated, are doing this by engaging visitors or Indigenous artists in the creation of exhibitions. This not only renders their voices and works visible in the public sphere but in some cases, museums are using their own agency to take the political voices to government and boardroom as well. Museums also contribute to lifelong learning by providing space for “dangerous conversations”, be that in the form of re-languaging ex­hibitions in ways that call attention to the role of the oil industry or by providing spaces where people can come together to question colonialism and its impact on people, the environment, and our entire knowledge system. To borrow from Jahanbegloo and Shiva (2013), they allow us to both read and see “connections where capitalist patriarchy and its warrior science are engaged in disconnecting and dissecting” the living whole that makes up our world (p. 3). By throwing off the shackles of neutrality and riding on the laurels of public trust, many museums are broadening what can be seen, taught, thought and imagined in and of the Anthropocene with courage, humour and tenacity. Another vital image represented in Bonnie Devine’s Battle for the Woodlands was a small painting of the dish with one spoon. This concept was often built into treaties between Indigenous people of the Great Lakes region in North America and those colonising the land. The dish with one spoon concept and image represents a sharing of resources in a sustainable fashion. The dish symbolises the land (which doesn’t belong to anyone, but is to be shared peacefully) and the spoon serves as a metaphor for those living on the land who need to cooperate so as to ensure there are enough resources for everyone and no one person or community takes more than they need. This idea is also echoed in Robin Wall Kimmerer’s (2013) book Braiding Sweetgrass in which she argues that to truly live sustainably, we must not commodify what nature offers up to us. She calls for something similar to a feminist gift-giving economy instead. Drawing on her childhood memories of picking wild straw­berries and gifting them to loved ones while watching others weigh and measure their worth according to a different paradigm as an example, Kimmerer differentiates between the “private property economy” in which “the ‘gift’ is deemed to be ‘free’ because we obtain it free of charge, at no cost” and the feminist gift economy where “gifts are not free” (p. 4). She argues: The essence of the gift is that it creates a set of relationships. The currency of a gift economy is, at its root, reciprocity. In Western thinking, private land is understood to be a ‘bundle of rights,’ whereas in a gift economy property has a ‘bundle of responsibilities’ attached. (p. 4) We believe that museums, as public institutions that display artifacts and artworks that speak to our shared human history and potential, have a similar “bundle of responsibil­ities”. The ways in which these institutions go about acquiring, framing, presenting and sharing the objects in their collections can either foster or hinder reciprocal relationships with members of the public. Many of the examples we provided in this paper speak to attempts on the part of museums in Canada to establish meaningful relationships with artists and visitors so that all sides may partner more deliberately and equitably to face some of the greatest challenges we’ve encountered as a species and become agents of environmental change. REFERENCES Alberti, S. (2008). Constructing nature behind glass. Museum and Society, 6(2), 73–97. Art Gallery of Ontario. (2015, December 11). Bonnie Devine’s Woodlands [Video]. YouTube. https:// www.youtube.com/watch?v=dbNbRh04fuQ Art Gallery of Ontario. 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Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 79-100 UDK: 374.7 DOI: https://doi.org/10.4312/as/9879 Scientific article Siniša Kušic, Renata Hasel ADULT EDUCATION TEACHERS’ COMPETENCIES FOR THE IMPLEMENTATION OF SUSTAINABLE DEVELOPMENT ABSTRACT This paper presents the results of a study conducted on a sample of teachers working in adult education in Croatia with the aim of determining whether they possess the competencies needed for the imple­mentation of sustainable development in the teaching process. The results show that the teachers who participated in the study mostly expressed positive attitudes but lower levels of both knowledge about sustainable development concepts and education for it. Even though teachers on average self-evaluated that they possessed almost every generic and specific competency needed for sustainable development, their self-evaluation also shows that they only partially possess the competencies directly connected with the implementation of sustainable development in the adult education teaching process. Keywords: sustainable development, adult education for sustainable development, competencies for sustainable development, adult education teachers’ competencies KOMPETENCE UCITELJEV ZA IMPLEMENTACIJO TRAJNOSTNEGA RAZVOJA V OKVIRU IZOBRAŽEVANJA ODRASLIH – POVZETEK Predstavljamo rezultate raziskave, v kateri so sodelovali ucitelji s podrocja izobraževanja odraslih na Hrvaškem. Cilj raziskave je bil ugotoviti, ali imajo ustrezne kompetence za implementacijo trajnostnega razvoja v ucnem procesu. Ucitelji, ki so sodelovali v raziskavi, so vecinoma izrazili pozitiven odnos do trajnostnega razvoja, vendar pa so rezultati pokazali tudi nižjo raven poznavanja konceptov, povezanih s trajnostnim razvojem, ali z njim povezane izobrazbe. Ceprav v povprecju ucitelji menijo, da razpola­gajo s skoraj vsemi splošnimi ali specificnimi kompetencami, potrebnimi za trajnostni razvoj, je njihova samoevalvacija pokazala, da le delno razpolagajo s kompetencami, ki so neposredno povezane z imple­mentacijo trajnostnega razvoja v ucnem procesu izobraževanja odraslih. Kljucne besede: trajnostni razvoj, izobraževanje odraslih za trajnostni razvoj, kompetence za trajnosti razvoj, kompetence uciteljev v izobraževanju odraslih Siniša Kušic, PhD, Associate Professor, Department of Education, Faculty of Humanities and Social Sciences, University of Rijeka, skusic@ffri.uniri.hr Renata Hasel, mag. paed., Prva rijecka hrvatska gimnazija, renata.hasel@gmail.com INTRODUCTION Despite the increase in research interest and a significant number of scientific papers that examine the topic of sustainable development (SD), this concept is still one of the most inconsistently defined terms today (Roncevic & Rafajac, 2012). The most commonly cit­ed definition of SD in the literature (Licen, 2011; Orlovic-Lovren, 2012; Quiroz-Nio & Murga-Menoyo, 2017) comes from Our Common Future and defines it as a “development that meets the needs of the present without compromising the ability of future genera­tions to meet their own needs” (World Commission on Environment and Development [WCED], 1987, p. 43). According to this definition, SD implies the concept of needs as well as the idea of limitations that stem from the effects technology and social organ-isation have on the environment’s ability to satisfy present and future needs (WCED, 1987). Correspondingly, other definitions imply the idea of limitation, the fair division of resources and opportunities, as well as understanding of the interconnection between the environment, economy, and society (Martins et al., 2006). In accordance with the pre­vious statement, the concept of SD consists of three dimensions: the environmental, the social, and the economic (Ciegis et al., 2009). With the aim of achieving environmental, social, and economic sustainability, a new United Nations (UN) development agenda, Transforming Our World: The 2030 Agenda for Sustainable Development, was approved (UN, 2015) during the UN Sustainable De­velopment Summit held in September 2015 (Pavic-Rogošic, 2015). Its main framework consists of seventeen Sustainable Development Goals (SDGs). To achieve these global goals, quality education for sustainable development has to be implemented at all educa­tion levels (Cebrián et al., 2020; Evans, 2019), including adult education. ADULT EDUCATION FOR SUSTAINABLE DEVELOPMENT Education for sustainable development (ESD) represents a dynamic concept that implies a new vision in education with the aim of empowering people of all age groups to take responsibility for the creation of a sustainable future (UNESCO, 2014). In this context, ESD implies adult education programs that encourage the development of skills, values, and attitudes for “tak[ing] informed decisions and responsible actions for environmental integrity, economic viability and a just society” (UNESCO, 2018, p. 38). Quiroz-Nio and Murga-Menoyo (2017) emphasize the fact that adult education programs, aligned with SD principles and values, are essential in achieving the 2030 Agenda goals. Howev­er, it is apparent that the vast majority of education programs do not reflect the principles, purposes, and goals of SD (Klapan et al., 2008; Sterling, 2016), and that SD integration in adult education is still slow and insufficient (Orlovic-Lovren, 2015). Even though adult education has been mentioned in more recent documents and initi­atives at the international level, it is still insufficiently represented in education policy documents and programs for ESD implementation in the period after 2015. In recent documents (e.g. UN, 2015; World Bank & IMF, 2014) the concept of lifelong learning is perceived in a very restrictive manner and at its core exclusively focused on the promotion of economic growth (Kušic et al., 2014, 2015; Regimi, 2015) at the expense of education for personal, civil, and sustainable development (Orlovic-Lovren, 2012). Apart from promoting economic growth and adult training for the labour market, life­long learning and adult education, coordinated with SD principles and goals, have to reflect a transformative approach and enable adults to gain competencies needed for active participation in important social matters, encourage the development of skills needed to assert their rights and emancipation as well as promote the importance of their personal and professional development. As part of this approach, adult education teachers are required to act as agents of change (Bentham, 2013; Kušic et al., 2016; Rieckmann & Holz, 2017; UNESCO, 2017; Vukelic, 2020). Not only are teachers ex­pected to teach about SD, but also to, with the encouragement of adult learners, actively participate in activities which contribute to SD as well as to lead sustainable lifestyles (Bentham, 2013). ADULT EDUCATION TEACHERS’ COMPETENCIES FOR SD In order to lead a sustainable lifestyle, teachers have to possess competencies that promote acting in the direction of SD in certain contexts (Besong & Holland, 2015; Chinnasamy & Daniels, 2019). Thus, competencies for SD could be defined as “complexes of knowledge, skills, and attitudes that enable successful task performance and problem-solving with respect to real-world sustainability problems, challenges, and opportunities” (Wiek, 2010, as cited in Besong & Holland, 2015, p. 7). Due to the fact that it requires the possession of various competencies, it has been shown that the implementation of SD in education institutions represents a tough chal­lenge for teachers (Bertschy et al., 2013; Borg et al., 2012; Uitto & Saloranta, 2017). The results of various studies show that teachers rarely feel competent enough to teach about SD (Borg et al., 2012). These types of teachers’ evaluations are frequently deter­mined by their perception of their knowledge about SD as well as their attitudes and evaluations regarding the importance of ESD – what ESD teachers evaluate as impor­tant, i.e., the more they deem they are familiarised with the contents and fields of SD, the higher their self-evaluations regarding readiness and competency for its implemen­tation (Vukelic, 2020). A study conducted among teachers in Latvian adult education shows that the teachers who participated evaluate the importance of SD highly, express positive attitudes about it and are motivated to implement SD content in their teaching; however, they also feel that they lack the knowledge and skills needed to empower and teach students about it. Only one third of the teachers included in the study believe that they possess the competencies needed to teach about SD (Vintere, 2020), which, along with former theoretical notions and results of other studies, represents a motif for further research on adult education teacher competencies for the implementation of SD. METHODOLOGY Research Objective, Aims, and Variables The aim of this paper is to examine and determine whether teachers in Croatian adult ed­ucation possess the competencies needed to implement SD in the adult education teach­ing process. In accordance with the research objective, the following research aims were determined: • examine adult education teachers’ self-evaluation of knowledge and attitudes about SD and ESD; • examine self-evaluation regarding teachers’ possession of generic and specific com­petencies in ESD; • determine the existence of statistically significant differences between adult education teachers’ self-evaluations and attitudes in regards to independent variables. In this study, the independent variables are gender, age, field of expertise, length of ser­vice in adult education as well as employment status in an adult education institution. The dependent variables are the teachers’ attitudes and knowledge regarding SD and ESD, and the competencies of adult education teachers for ESD. Research Sample A purposive and convenient sample of teachers employed in various Croatian adult edu­cation institutions was used in this study1. Out of 165 adult education teachers who partic­ipated in the study, only 86 filled in the entire questionnaire2. As many as 54 participants withdrew from the questionnaire at its very beginning, which is, along with the small response to the call for participation, a possible indicator of insufficient interest in the topic of SD among adult education teachers. Table 1 Participant gender f % Valid Female 55 64.0 Male 31 36.0 Total 86 100.0 Additionally, 64% of female and 36% of male teachers (Table 1), whose average age is 43 (SD=10.35), with ages ranging from 23 to 68 years, participated in the study (Table 2). 1 This study was conducted with teachers since they are the most represented profile of adult education professionals in Croatia and the ones who are directly involved in the teaching process. 2 A lower response rate among teachers employed in adult education institutions to the call for study partic­ipation that dealt with SD was noted in Latvia as well, where out of the 139 teachers who participated in the study, only 43 filled in complete questionnaires (Vintere, 2020). Table 2 Participant age f % Valid 23 - 29 6 7.0 30 - 39 31 36.0 40 - 49 25 29.1 50 - 59 20 23.3 60 - 68 4 4.7 Total 86 100.0 Moreover, 98.8% of the participants are highly educated individuals. A vast majority graduated in social and humanistic studies (68.6%), followed by engineering (19.8%) and a smaller number of participants who graduated in the fields of biomedicine and medicine (5.8%), the biotechnological field (3.5%) and the natural sciences (2.13%). On average, the participants have ten years of service in adult education (SD=8.13), ranging from <1 year to 35 years. Most of the participants are employed full-time (37.2%) and an equal number as part-time (31.4%) and as continuous external associates (30.2%). The subjects taught by teachers are part of both formal (65.1%) and non-formal (47.7%) education programs. Instruments The online survey method was used for the purpose of this study. A survey based on rele­vant SD as well as ESD literature was used in order to gather the necessary data. The at­titude evaluation scale items are defined according to the literature (e.g. Grund & Brock, 2020; Mróz et al., 2018), with special adaptation to the adult education context as well as being modelled after instruments developed for the needs of the Formal Education in Service of Sustainable Development (forOR) research project. The competency self-eval­uation scale items are defined in accordance with recent literature on SD (e.g. Cebrián et al., 2020; Licen et al., 2017; UNESCO, 2018), based on available (teacher) competen­cies models in ESD (Bertschy et al., 2013; Sleurs, 2008; UN Economic Commission for Europe, 2011) and formed on the basis of a competencies model for adult learning profes­sionals3 (Figure 1) (Buiskool et al., 2010; Kušic et al., 2016, 2018). Generic competencies (A1-A7) are required for all adult learning professionals. Specific competencies are not required for all adult learning professionals – a distinction is made between specific competencies directly linked to the learning process (B1-B6) and specific competencies indirectly linked to or supportive of the learning process (B7-B12). 84 ANDRAGOŠKA SPOZNANJA/STUDIES IN ADULT EDUCATION AND LEARNING 1/2021 Figure 1 Graphic representation of the set of key competencies of adult learning professionals Note. From Key Competences for Adult Learning Professionals: Contribution to the Development of a Referen­ce Framework of Key Competences for Adult Learning Professionals – Final Report (p. 11), by B. J. Buiskool, S. D. Broek, J. A. Van Lakerveld, G. K. Zarifis, and M. K. Osborne, 2010, Research voor Beleid. Based on the previously mentioned references, a total of 28 generic and specific competencies have been defined, which stand out as the most important competencies needed by teachers in adult education for the implementation of SD in the teaching process4. Although the com­petency model proposed by Buiskool et al. (2010) is not primarily aimed at defining compe­tencies for SD, the competencies that stand out as the most important for the implementation of SD in adult education can be classified into the categories provided by this model. Procedure The data gathering process lasted between mid-June and the end of August 2020. The Covid-19 pandemic outbreak and March 2020 lockdown, during which all educational The authors of this study focused ongeneric (A1-A7) and specific competencies directly linked to the learning process (B1-B6) that they consider important, which does not exclude the importance of other gener­ic and specific competencies for SD as well as competencies that may arise from other competency models. institutions were closed in Croatia, meant that the study could not start until June. The above should be taken into consideration as one of the potential challenges of study par­ticipation as well as small participant response. The surveying process took place in three cycles. IBM SPSS Statistics 22 was used for data analysis purposes, while univariate and bivariate statistical methods were used during the analysis. Statistically significant dif­ferences in regards to gender were determined by using a t-test for independent samples, whereas one-way analysis of variance (ANOVA) along with the Bonferroni multiple com­parison test were used in order to determine statistically significant differences in regards to other independent variables. All tests were conducted at a 5% risk level. RESULTS AND DISCUSSION Adult Education Teachers’ Attitudes and Knowledge of SD Teachers’ attitudes towards SD as well as their familiarity with this concept were exam­ined using statements about SD. The participants had to express their agreement based on a scale ranging from strongly disagree (1), disagree (2), neither agree nor disagree, (3) agree (4), strongly agree (5), I do not know (0) (Table 3). The results show that the vast majority of participants (94.1%) recognize that SD implies the responsible use of natural resources with the aim of satisfying the current generation’s needs while caring about future generations’ needs (M=4.45; SD=1.155). More than 90% of the participants agree or strongly agree that for SD, everybody must have access to quality education (M=4.35; SD=0.823), which indicates a high level of awareness about the importance of education in the context of achieving SD. The participants express similar agreement with the statement that for SD, preserving biological, social, economic, and cultural diversity is necessary (M=4.34; SD=1.069). The participants express higher agreement with the statement that SD requires the re­duction of all waste types (M=4.25; SD=0.948) as well as a switch to renewable natural resources (M=4.15; SD=0.790), which indicates that the participants connect SD mostly with the environmental dimension. Additionally, 38.4% claim that SD is the same as en­vironmental protection (M=2.95; SD=1.147), which confirms the fact that SD is still, to a relatively high degree, considered a synonym for environmental protection (Evers, 2005, as cited in Sleurs, 2008). Nevertheless, the participants recognize the importance of both economic and social SD dimensions. In that context, 86.1% agree or strongly agree with the statement that SD contributes to economic development (M=4.13; SD=1.146); simi­larly, 81.3% agree that SD requires a decrease in social inequality as well as an increase in human rights protection (M=4.08; SD=0.961). Only more than half of the participants (58.1%) agree or strongly agree with the statement that for SD, people who use their democratic rights are necessary (M=3.60; SD=1.109), whereas 30.2% of the participants neither agree nor disagree with this statement, which indicates that the participants on average recognize the importance of active (democrat­ic) citizenship in the context of SD only to a lesser extent. The participants on average Table 3 Participants’ agreement with statements about SD Statements % of answers M SD 1 2 3 4 5 0 SD is the same as environmental protection 10.5 29.1 22.1 31.4 7.0 0.0 2.95 1.147 SD requires the switch to renewable natural resources 1.2 1.2 14.0 48.8 34.9 0.0 4.15 0.790 SD requires the reduction of all waste types 1.2 3.5 5.8 41.9 46.5 1.2 4.25 0.948 SD implies the responsible use of natural resources with the aim of satisfying the cur­rent generation’s needs while caring about future generations’ needs 1.2 0.0 0.0 26.7 67.4 4.7 4.45 1.155 For SD it is necessary to preserve biologi­cal, social, economic, and cultural diversity 1.2 0.0 3.5 37.2 54.7 3.5 4.34 1.069 SD contributes to economic development 3.5 3.5 4.7 41.9 44.2 2.3 4.13 0.961 SD is an idea without concrete content 16.3 62.8 12.8 3.5 3.5 1.2 2.12 0.887 For SD, people who use their democratic rights (e.g. vote during elections, actively participate in social matters and voice their opinions) are necessary 2.3 7.0 30.2 37.2 20.9 2.3 3.60 1.109 SD’s aim is to decrease world poverty 1.2 8.1 31.4 36.0 18.6 4.7 3.49 1.196 For SD, everyone has to have access to quality education 1.2 3.5 4.7 40.7 50.0 0.0 4.35 0.823 SD requires a decrease in social inequality and an increase in human rights protection 1.2 3.5 12.8 45.3 36.0 1.2 4.08 0.961 My daily routines and behaviour do not affect sustainability 18.6 51.2 14.0 3.5 12.8 0.0 2.41 1.211 I can influence the change of attitudes in my own environment by setting an example 1.2 1.2 11.6 36.0 46.5 3.5 4.15 1.133 neither agree nor disagree with the statement that SD’s aim is to decrease world poverty (M=3.49; SD=1.196), i.e., with the first of the seventeen SDGs. Moreover, only more than half of the participants (54.6%) agree or strongly agree with the previous statement, which further supports the results that suggest that adult education teachers are insuffi­ciently familiar with SDGs (Vintere, 2020). Furthermore, 69.8% of the participants disagree or strongly disagree with the statement that their daily routines and behaviour affect sustainability (M=2.41; SD=1.211). 82.5% deem that they can influence the change of attitudes in their own environment by their own example (M=4.15; SD=1.133), which indicates their awareness about their own in­fluence and the possibility of personally contributing towards SD. Additionally, 79.1% express the strongest disagreement with the statement that SD represents an idea without concrete content (M=2.12; SD=0.887), which confirms that the participants have gener­ally positive attitudes towards SD as a concept, a trend which other authors observed in (future) teachers as well (Vukelic et al., 2018; Waltner et al., 2020). In order to determine statistically significant differences in evaluations between different groups of participants in regards to independent variables, SD statements were tested by using a t-test for independent samples and a one-way analysis of variance for independent samples (ANOVA). Statistically significant difference in agreement with the SD is the same as environmental protection statement was found in regards to the participants’ age (F(4.81)=4.461, p<0.05). Participants between the ages of 30 and 39 express high­er disagreement with the abovementioned statement (M=2.39; SD=1.174) compared to participants between the ages of 40 to 49 (M=3.48; SD=0.918) as well as those in the 50 to 59 age group (M=3.30; SD=0.979), which was determined by using a post-hoc test of multiple comparisons in pairs (along with the Bonferroni correction method). In this case, age explains the significant percentage (18%) of variation in attitudes towards the mentioned statement (.2=0.180). Statistically significant difference in agreement with the previously mentioned statement between different groups of participants was also found in regards to the teachers’ field of expertise (F(4.81)=3.061, p<0.05). Participants who graduated in the field of humanities express higher disagreement with the statement (M=2.78; SD=1.115) than participants who graduated in engineering (M=3.71; SD=0.920). Medium effect size was determined by .2 calculation, i.e., field of expertise could explain 13% of the variance in attitude towards the mentioned statement (.2=0.131). In regards to the participants’ age, statistically significant difference between different groups of participants was found in agreement with the statement that for SD, people who use their democratic rights (e.g. they vote during elections, actively participate in social matters and voice their opinions) are necessary (F(4.81)=3.170, p<0.05), where participants between 60 and 68 years of age show a statistically significant difference compared to the participants from the 23 to 29, the 30 to 39 as well as the 40 to 49 age groups. By using a post-hoc test, it was determined that participants between 60 and 68 years of age express higher disagreement with the abovementioned statement (M=2.0; SD=1.826) compared to the 23 to 29 group (M=4.17; SD=0.753), the 30 to 39 group (3.68; SD=0.945), as well as the 40 to 49 group (3.80; SD=0.913), where age explains 14% of the variance in attitude towards the mentioned statement (.2=0.135). These results show that older adult education teachers are less aware of the importance an active citi­zenship role has in the context of SD. In regards to the years of service in adult education variable, statistically significant dif­ference between participants was found in agreement with the statement that SD requires a decrease of all waste types (F(2.82)=4.995, p<0.05). Participants with 6 to 10 years of service express higher agreement with this statement (M=4.75; SD=0.444) compared to participants with less than 1 to 5 years of service (M=3.94; SD=1.071) as well as partic­ipants with 11 or more years of service in adult education (M=4.29; SD=0.938). Years of service explains 11% of the variance in attitudes towards the mentioned statement (.2=0.109). Statistically significant differences in regards to other groups and variables were not found. The participants have additionally self-evaluated their knowledge about SD (Table 4). The self-evaluation results about SD show that participants only partially possess knowl­edge about it, evaluating their knowledge as good on average (M=2.92; SD=0.936). Ad­ditionally, almost half (47.7%) of the participants assessed their knowledge about SD as good. Only 3.5% assessed their knowledge as excellent, while 20.9% assessed it as very good. A similar percentage of participants (19.8%) evaluated their knowledge as suffi­cient, while 8.1% thought that their knowledge is insufficient. Table 4 Participants’ knowledge self-evaluation about SD f % Valid insufficient 7 8.1 sufficient 17 19.8 good 41 47.7 very good 18 20.9 excellent 3 3.5 Total 86 100.0 The results show that the participants are familiar with the SD concept, however, they possess only partial knowledge and understanding of it, which is in accordance with the results of other studies (Esa, 2010; Vintere, 2020). Also similar to other studies, was the finding that even though adult education teachers have generally positive attitudes to SD, their knowledge about it is still inadequate (Vukelic, 2020). Adult Education Teachers’ Attitudes and Knowledge about ESD Apart from attitudes towards SD, teachers’ attitudes towards ESD have been shown as a key factor for its implementation. Again, a list of statements about ESD in adult education context was used. In order to express their agreement, the participants used a scale rang­ing from strongly disagree (1), disagree (2), I do not know/ I am not sure (3), agree (4) and strongly agree (5) (Table 5). On average, the participants mostly state that adult education teachers should encour­age adult learners to connect daily life and work experiences with SD matters on a lo­cal level (M=4.09; SD=0.713). Additionally, 90.7% of the participants agree or strongly agree with the statement that adult education institutions should aim towards reaching ESD goals (M=4.06; SD=0.601). A high percentage of participants (71.0%) recognize Table 5 Participants’ agreement with statements about ESD in the adult education context Statements % of answers M SD 1 2 3 4 5 I do not think about ESD 19.8 40.7 26.7 11.6 1.2 2.34 0.965 Adult education institutions should aim towards reaching ESD goals 1.2 0.0 8.1 73.3 17.4 4.06 0.601 Adult education teachers should encourage adult learners to connect daily life and work experiences with SD matters on a local level 1.2 2.3 7.0 65.1 24.4 4.09 0.713 ESD does not represent an efficient framework for solving the sustainability problem 11.6 43.0 37.2 7.0 1.2 2.43 0.834 Controversial and actual matters related to social, economic, and environmental interests have to take a significant place in the adult education teaching process 1.2 4.7 33.7 52.3 8.1 3.62 0.754 ESD topics are too complex for implementation in adult education 12.8 46.5 37.2 2.3 1.2 2.33 0.774 Adult education programs are overloaded with training content, thus leaving no space to include additional SD content 5.8 32.6 34.9 23.3 3.5 2.86 0.960 I play an important role in promoting SD as a teacher 2.3 5.8 20.9 54.7 16.3 3.77 0.877 I would have to skip other units in order to include SD topics in my teaching process 10.5 38.4 27.9 22.1 1.2 2.65 0.979 ESD should be an obligatory subject in faculties’ teaching tracks 2.3 3.5 33.7 41.9 18.6 3.71 0.893 the importance of their own role in the context of promoting SD (M=3.77; SD=0.877), which indicates somewhat better results compared to the study conducted by Mróz et al. (2018). They noticed that only a third of the teachers recognize and successfully define the teacher’s role in ESD. However, even though the participants agree that they should encourage adult learners to connect daily life and work experiences with SD matters on a local level, only more than half of them (60.4%) agree or strongly agree that controversial and actual matters regard­ing social, economic, and environmental interests have to have a significant place in the adult education teaching process (M=3.62; SD=0.754). This result could be explained in part by the teachers’ assumptions regarding the program overload in adult education. Therefore, just over a quarter of the participants (26.8%) agree or strongly agree with the statements that adult education programs are overloaded with training contents, thus leav­ing no space to include additional SD content (M=2.86; SD=0.960), while a significant percentage (34.9%) self-evaluate that they either do not know or are not sure about it. Additionally, the results of other studies testify to the overload of curricula representing a significant issue during the inclusion of SD in teaching, showing that the majority of teachers evaluate that they lack the time to teach SD due to curricula overload (Martins et al., 2006). On average, the participants disagree that ESD does not represent an efficient frame­work for solving the sustainability problem (M=2.43; SD=0.834), that ESD topics are too complex for implementation in adult education teaching process (M=2.33; SD=0.774) as well as with the statement that they do not think about ESD (M=2.34; SD=0.965), which indicates that more than half of the participants recognize the importance of SD imple­mentation in adult education and positive attitudes towards ESD. The abovementioned results are additionally supported by the fact that no less than 60.5% of the participants agree or strongly agree that ESD should be an obligatory subject in faculties’ teaching tracks (M=3.71; SD=0.893). Further analysis sought to determine the existence of statistically significant differ­ences in attitudes towards ESD in regards to independent variables by using a t-test and ANOVA. Statistically significant differences (t(84)=3.353; p<0.05) were found concerning the statement I would have to skip other units in order to include SD top­ics in my teaching process in terms of gender, with men expressing higher agreement (M=3.10; SD=0.978) compared to women (M=2.40; SD=0.894). The size effect index (.2=0.11) indicates that gender explains 11% of the variance in attitudes towards this statement. Statistical differences regarding this statement were additionally found in regards to the participants’ age (F(4.81)=3.935, p<0.05), with participants in the 60 to 68 age groups showing a statistical difference compared to participants in the 30 to 39 and the 50 to 59 age groups. By using a post-hoc test, it was determined that participants in the 60 to 68 age group express higher disagreement with the mentioned statement (M=1.5; SD=0.577) compared to the 30 to 39 (M=3.06; SD=1.031) as well as the 50 to 59 age group (M=3.15; SD=0.813). Age explains a significant percentage (15%) of variance in attitudes towards the statement in question (.2=0.153). Statistically significant differences (F(2.82)=5.926, p<0.05) were also found in the partic­ipants’ agreement with the statement that adult education institutions should aim towards reaching ESD goals. Participants who are employed full-time express higher agreement (M=4.28; SD=0.457) with the statement compared to participants who work in adult ed­ucation institutions as continuous external associates (M=3.77; SD=0.711). Employment status in adult education institutions explains 13% of the variance in attitudes towards this statement (.2=0.126). In regards to employment status in adult education institutions, another statistically significant difference (F(2.82)=3.886, p<0.05) was found regarding the statement that adult education teachers should encourage adult learners to connect daily life and work experiences with SD matters on a local level. Full-time employed participants express higher agreement (M=4.22; SD=0.659) with this statement compared to participants who work in adult education institutions as continuous external associates (M=3.77; SD=0.765). Employment status in adult education institution explains 9% of the variance in attitudes towards the statement (.2=0.087). The results showed that full-time teachers in adult education institutions recognize the importance of SD in the adult education con­text to a greater extent than the other groups. It is visible that a significant percentage of participants (more than 30%) self-evaluates that they either do not know or are not sure whether they agree or disagree with half of the statements on ESD in the adult education context, which indicates the participants’ gener­al lower familiarity with the ESD concept and weaker knowledge about it, something that the results of other studies have also warned about (Mróz et al., 2018). These results are additionally supported by the participants’ self-evaluation about ESD (Table 6). Table 6 Self-evaluation about ESD knowledge f % Valid insufficient 19 22.1 sufficient 21 24.4 good 36 41.9 very good 8 9.3 excellent 2 2.3 Total 86 100.0 On average, the participants evaluate their knowledge about ESD as lower compared to knowledge about SD – only from the “sufficient” mark to “good” (M=2.45; SD=1.014). Just under a half (41.9%) evaluate their knowledge on ESD as good, a quarter (24.4%) as sufficient, while a similar percentage of teachers (22.1%) evaluate it as insufficient. Only 9.3% of the participants believe they possess very good knowledge about ESD, while only some of them evaluate their knowledge as excellent (2.3%). In accordance with the previously presented results, it is possible to conclude that the participants are only partially familiarised with both SD and ESD concepts, which suggests that additional education about these concepts is needed for adult education teachers. Adult Education Teachers’ Competencies for SD The participants self-evaluated the possession of a total of 28 generic (Table 7) and spe­cific (Table 8) competencies based on a scale ranging from I do not possess them at all (1), I possess them to a small degree (2), I possess them partially (3), I possess them to a large degree (4), I possess them completely (5). Adult education teachers’ generic competencies for SD On average, the participants self-evaluate that they possess almost all the generic com­petencies to a large degree, with the highest number (82.5%) self-evaluating that they are competent in respecting adult learners and their various life backgrounds (M=4.17; SD=0.739). More than 80% of the participants self-evaluate that they are completely or to a large degree open to new teaching methods, styles, and techniques for teaching adults (M=4.16; SD=0.733) as well as have the ability to encourage adult learners to actively participate in class (M=4.06; SD=0.741). More than half of the participants self-evaluate that they completely or to a large degree possess awareness about the social, political, and ethical dimension’s existence (M=4.05; SD=0.734), the ability to work as part of an interdisciplinary team (M=3.99; SD=0.694), the ability to encourage innovation, creativity, and critical thinking (M=3.98; SD=0.703), the ability to non-violently solve conflicts/encourage non-violent conflict resolution (M=3.97; SD=0.694), the ability to use methods and techniques to encourage, motivate, and empower adult learners (M=3.91; SD=0.680) as well as the ability to self-reflect in the context of SD (M=3.77; SD=0.663). It can be concluded that the participants self-evaluate that they completely or to a large degree possess the competencies for using different teaching methods, techniques, and styles in adult learning (didactic competency), interpersonal competency, competency for dealing with diversity and managing group dynamics, competencies for motivating and empowering adult learners as well as personal competency. However, it is visible that participants on average self-evaluate that they only partially pos­sess competencies directly connected with SD and ESD – the ability to critically reflect on personal professional practice in the ESD context (M=3.44; SD=0.791), the ability to predict and encourage social changes in line with SD (M=3.19; SD=0.847) and the set of knowledge needed to teach about SD topics and content (M=3.02; SD=0.867), i.e., professional compe­tency in the SD context as well as theoretical and practical knowledge about SD (Table 7), which is similar to the results of others studies (Borg et al., 2012; Vukelic et al., 2018). Further analysis sought to determine statistically significant differences in the self-eval­uation of possessing competencies among different groups of participants. In regards to age, a statistically significant difference was found in the self-evaluation of pos­sessing the ability to connect subject contents with sustainable development content (F(4.81)=2.597, p<0.05), where participants in the 30 to 39 age group possess the men­tioned competency to a lesser extent (M=3.13; SD=0.718) compared to participants in the 50 to 59 age group (M=3.80; SD=0.834). Age explains 11% of the variance in at­titude towards the abovementioned competency (.2=0.114). Differences between other groups were not found. Additionally, a statistically significant difference was found in the self-evaluation of pos­sessing the set of knowledge needed to teach about SD topics and content in regards to Table 7 Adult education teachers’ generic competencies for SD * Competencies % of answers M SD 1 2 3 4 5 A7 Respecting adult learners and their various life backgrounds 0.0 1.2 16.3 46.5 36.0 4.17 0.739 A5 Openness to new teaching methods, styles, and techniques for teaching adults 0.0 2.3 12.8 51.2 33.7 4.16 0.733 A5 The ability to encourage adult learners to actively participate in class 0.0 2.3 17.4 52.3 27.9 4.06 0.741 A3 Awareness of social, political, and ethical dimension‘s existence 0.0 1.2 20.9 50.0 27.9 4.05 0.734 A2 Ability to work in an interdisciplinary team 0.0 0.0 24.4 52.3 23.3 3.99 0.694 A6 Ability to encourage innovation, creativity, and critical thinking 0.0 1.2 22.1 54.7 22.1 3.98 0.703 A7 Ability to non-violently solve conflicts/ encour­age non-violent conflict resolution 0.0 1.2 22.1 55.8 20.9 3.97 0.694 A6 Ability to use methods and techniques for en­couragement, motivation, and empowerment of adult learners 0.0 0.0 27.9 53.5 18.6 3.91 0.680 A1 Ability to self-reflect (knowing and under­standing your own emotions, behaviours, habits, values, and tendencies) in the context of SD 0.0 0.0 36.0 51.2 12.8 3.77 0.663 A1 Ability to critically reflect on personal profes­sional practice in ESD context 0.0 8.1 50.0 31.4 10.5 3.44 0.791 A4 Ability to connect subject content with SD content 1.2 12.8 43.0 36.0 7.0 3.35 0.837 A3 Ability to predict and encourage social changes in line with SD 2.3 15.1 50.0 26.7 5.8 3.19 0.847 A4 Set of knowledge needed to teach about SD topics and content 2.3 25.6 43.0 25.6 3.5 3.02 0.867 Note. The column with * refers to the generic competencies label (A1-A7) (Buiskool et al., 2010). years of service in adult education (F(2.83)=3.139, p<0.05). Participants with 6 to 10 years of service show a statistically significant difference compared to participants with 11 or more years of service, where participants with 6 to 10 years of service possess the mentioned competence to a lesser extent compared to participants with 11 or more years of service (M=3.26; SD=0.999). Participants’ years of service explains 7% of the vari­ance in the self-evaluation of possessing the mentioned competency (.2=0.070). These results show that relatively older teachers and those with more years of service in adult education feel more competent teaching about SD topics and content as well as connect these contents with the contents of the subject they teach. Adult education teachers’ specific competencies for SD Similarly to the self-evaluation of generic competencies, the participants on average self-evaluate that they to a large degree possess most of the listed competencies (Ta­ble 8), where more than 80% of the participants self-evaluate that they completely or to a large degree have the ability to implement modern technology in teaching (M=4.14; SD=0.785), the ability to lead and encourage adult learners to study independently (M=4.09; SD=0.697) and the ability to connect daily life with the subject’s contents (M=4.08; SD=0.733). It is encouraging that a relatively high percentage of participants (76.7%) self-evaluate that they are open to innovation and changes in teaching, which represents one of the key preconditions for the implementation of SD content in adult education teaching and one of the virtues of teachers as the agents of change (Kušic et al., 2016; Van der Heijden et al., 2015). Table 8 Adult education teachers’ specific competencies for SD * Competencies % of answers M SD 1 2 3 4 5 B3 Ability to implement modern technology in teaching 0.0 2.3 17.4 44.2 36.0 4.14 0.785 B3 Ability to lead and encourage adult learners to study independently 0.0 1.2 16.3 54.7 27.9 4.09 0.697 B6 Ability to connect daily life with subject‘s contents 0.0 3.5 12.8 55.8 27.9 4.08 0.739 B2 Openness to innovation and changes in teaching 0.0 1.2 22.1 46.5 30.2 4.06 0.757 B3 Flexibility in coordinating or changing of the learning process in line with the needs and development of adult learners 0.0 0.0 24.4 50.0 25.6 4.01 0.711 B1 Ability to evaluate and respect adult learners‘ different needs 0.0 0.0 29.1 46.5 24.4 3.95 0.734 B4 Ability to use various (alternative) methods of monitoring and evaluating the learning pro­cess of adult learners 0.0 2.3 32.6 50.0 15.1 3.78 0.726 B1 Knowledge about adult learners‘ cultural, so­cial, and religious backgrounds with the aim of developing and motivating adult learners 0.0 2.3 34.9 46.5 16.3 3.77 0.746 * Competencies % of answers M SD 1 2 3 4 5 B3 Ability to use appropriate didactical methods, styles, and techniques to teach about sustain­able development topics 0.0 5.8 33.7 41.9 18.6 3.73 0.832 B5 Ability to counsel adult learners about their careers, job, and future personal development 2.3 7.0 39.5 36.0 15.1 3.55 0.916 B2 Ability to plan teaching process in line with humanistic principles 0.0 11.6 38.4 38.4 11.6 3.50 0.851 B4 Skills to conduct action studies with the pur­pose of improving adult education teaching process 4.7 12.8 41.9 31.4 9.3 3.28 0.966 B1 Ability to connect adult learners‘ previous experiences and knowledge with ESD goals 2.3 11.6 48.8 30.2 7.0 3.28 0.849 B2 Ability to plan and create curriculum contain­ing sustainable development outcomes and contents 4.7 14.0 4.7 23.3 10.5 3.21 0.972 B6 Ability to plan and create curriculum based on transformative learning theory (transform­ative learning implies the change in adult learners‘ attitudes and habits) 35 18.6 46.5 22.1 9.3 3.15 0.952 Note. The column with * refers to the specific competencies label (B1-B6) (Buiskool et al., 2010). More than half of the teachers self-evaluate that they completely or to a large degree possess flexibility in coordinating or changing the learning process in line with the needs and development of adult learners (M=4.01; SD=0.711), the ability to evaluate and respect adult learners’ different needs (M=3.95; SD=0.734), the ability to use var­ious (alternative) methods of monitoring and evaluating the learning process of adult learners (M=3.78; SD=0.726), the knowledge about adult learners’ cultural, social, and religious backgrounds with the aim of developing and motivating adult learners (M=3.77; SD=0.746), the ability to use appropriate didactical methods, styles, and techniques to teach about SD topics (M=3.73; SD=0.832), the ability to counsel adult learners about their careers, job, and future development (M=3.55; SD=0.916) and the ability to plan the teaching process in line with humanistic principles (M=3.50; SD=0.851). On the other hand, the teachers self-evaluate that they only partially possess the skills needed to conduct action studies with the purpose of improving the adult education teach­ing process (M=3.28; SD=0.966) as well as the ability to connect adult learners’ previous experience and knowledge with ESD goals (M=3.28; SD=0.849), i.e., competencies con­nected with the self-evaluation of adult learners’ educational needs in the SD context as well as evaluation with the aim to improve the learning process. The two competencies which the teachers self-evaluated as ones they possess to a lesser extent compared to other competencies are essential for the implementation of SD con­tent in adult education teaching – the ability to plan and create curriculum containing SD outcomes and contents (M=3.21; SD=0.792) and the ability to plan and create curriculum based on transformative learning theory (M=3.15; SD=0.952), i.e., competencies con­nected with the creation of learning processes and programs about SD. Moreover, only a third of the participants self-evaluate that they completely or to a large degree possess the abovementioned competencies, which indicates a need to encourage the development of these competencies among adult education teachers in order for them to become compe­tent in implementing SD in their teaching. Variance analysis determined a statistically significant difference in participants’ answers in self-evaluation of the ability to connect adult learners’ previous experience and knowl­edge with ESD goals in regards to the participants’ age and years of service in adult edu­cation. In regards to age (F(4.81)=4.006, p<0.05), a statistically significant difference was found between participants from the 40 to 49 age group and those from the 50 to 59 age group, where participants from the 40 to 49 age group self-evaluate that they possess the mentioned competency to a lesser extent (M=2.88; SD=0.971) compared to participants from the 50 to 59 age group (M=3.80; SD=0.696). Age explains 17% of the variance in possessing this competency (.2=0.165). In regards to years of service in adult education (F(2.83)=4.064, p<0.05), a statistically significant difference was found between participants with 6 to 10 years of service and participants with 11 or more years of service. Moreover, the participants with 6 to 10 years of service self-evaluate that they possess the mentioned competency to a lesser extent (M=2.85; SD=0.671) compared to participants with 11 or more years of service (M=3.52; SD=0.996). Years of service explains 9% of the variance in possessing the abovementioned competency (.2=0.089). Similar to the self-evaluation of possessing the ability to connect the subject’s contents with SD content and the knowledge needed to teach about topics and content connected with SD, relatively older teachers as well as teachers with more years of service in adult education self-evaluate themselves as more competent in connecting adult learners’ previous experiences and knowledge with ESD goals. CONCLUSION In recent years, adult education has been recognized more and more as one of the keys to reaching the SDGs. Yet insufficient attention is given to the implementation of SD in adult education. The successful implementation of SD in adult education is mostly in the teachers’ hands, and in order to successfully implement it, teachers need to possess a set of various competencies. This is the reason why the implementation of this concept has been challenging, as teachers frequently self-evaluate themselves as insufficiently com­petent to teach about SD. Based on the results obtained in the study, which was conducted on a sample of teach­ers employed in Croatian adult education institutions, it can be stated that the teachers who participated are familiar with the concept of SD. Additionally, they recognize the importance of their own role in the context of promoting SD as well as the importance adult education institutions play in achieving ESD goals. The teachers who participated in the study generally have positive attitudes towards SD and ESD, but they only possess basic knowledge of these concepts. The teachers self-evaluate their knowledge about SD as good, while their knowledge about ESD ranges from sufficient to good, indicating the need to ensure that adult education teachers get enough opportunities for additional learning and professional training in SD and ESD fields. Furthermore, the study shows that the teachers completely or in large part possess almost all the generic and specific competencies for SD, but they only partially possess the com­petencies that are directly connected with it – professional competency in the context of SD as well as theoretical and practical knowledge about SD. The teachers’ self-evalua­tions show that they possess the two competencies that are essential for the implementa­tion of SD content in adult teaching – competencies in creating learning processes incor­porating SD and programs about SD – to a lesser extent compared to other competencies, which indicates the need to further empower teachers in this direction. Even though the results of this study, due to certain methodological restrictions (purposive and convenient sample, i.e., the small number of participants, the selection of competencies for SD according to the competencies model for adult learning professionals), do not allow for generalisations, they can serve as a source of information needed to identify certain chal­lenges and opportunities in terms of SD implementation in adult education. As only a small number of scientific papers examines this area in the context of education, we hope that this one will represent a valuable addition to the understanding of SD implementation in adult education as well as provide assistance in identifying future research directions. 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Sustainability, 12(4), 1690–1705. https://doi.org/10.3390/su12041690 World Bank & IMF (2014). Global Monitoring Report 2014/2015: Ending Poverty and Sharing Prosper­ity. World Bank Publications. World Commission on Environment and Development. (1987). Our common future: Report of the World Commission on Environment and Development. Oxford University Press. Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 101-120 UDK: 37.014 DOI: https://doi.org/10.4312/as/9834 Znanstveni prispevek Tadej Košmerl OD KOLONIALNEGA UCENJA DO IZOBRAŽEVANJA ZA TRAJNOSTNI RAZVOJ: PREGLED IZBRANIH KONCEPTOV IZOBRAŽEVANJA O GLOBALNI SOODVISNOSTI POVZETEK Po drugi svetovni vojni so nekatere medvladne organizacije spodbujale popularizacijo nacina izobra­ževanja, ki bi presegal državne meje in nacionalisticna prepricanja ter ob zavedanju mednarodne in globalne soodvisnosti obravnaval aktualne družbene izzive skozi transnacionalno perspektivo. Do danes se je v skladu s takšnimi težnjami razvilo veliko razlicnih izobraževalnih konceptov, zlasti po letu 2000, kar povzroca terminološke in konceptualne nejasnosti, ki jih poskuša ta prispevek zmanjšati z obravnavo petih osrednjih konceptov: globalno izobraževanje, globalno ucenje, izobraževanje za globalno drža­vljanstvo, izobraževanje za razvoj ter izobraževanje za trajnostni razvoj. Pokažemo, da imajo koncepti vec podobnosti kot razlik, odvisno od konceptualizacije pa je lahko bolj v ospredju trajnostni razvoj, pomoc državam svetovnega »juga«, ucenje in zmožnosti za delovanje v globalni družbi ali družbena participacija. V zadnjem desetletju se pod vsemi obravnavanimi koncepti bolj poudarjajo okoljski izzivi in trajnostni razvoj, organizacije, ki uporabljajo in razvijajo posamezne koncepte, pa jih zdaj postavljajo v okvir ciljev trajnostnega razvoja. Kljucne besede: globalno izobraževanje, globalno ucenje, izobraževanje za globalno državljanstvo, iz­obraževanje za razvoj, izobraževanje za trajnostni razvoj FROM COLONIAL LEARNING TO EDUCATION FOR SUSTAINABLE DEVELOPMENT: A REVIEW OF SELECTED EDUCATIONAL CONCEPTS CONCERNING GLOBAL INTERDEPENDENCE – ABSTRACT After the Second World War, certain intergovernmental organisations promoted an approach to educa­tion that would transcend national borders and nationalistic beliefs and, while being conscious of inter­national and global interdependence, address the current social challenges from a transnational per­spective. In line with such trends, many different educational concepts have evolved to date, especially Asist. Tadej Košmerl, Oddelek za pedagogiko in andragogiko, Filozofska fakulteta Univerze v Ljubljani, tadej.kosmerl@ff.uni-lj.si since 2000, generating terminological and conceptual ambiguity that this article seeks to reduce by focusing on the five main concepts: global education, global learning, global citizenship education, development education, and education for sustainable development. The concepts have more similarities than differences; however, depending on the conceptualisation, sustainable development, learning and the competences for a global society, developmental aid to the “South” or social participation may be more in the forefront. In the past decade, all the concepts have placed greater emphasis on environ­mental challenges and sustainable development, while organisations that promote and develop these concepts are now placing them within the framework of sustainable development goals. Keywords: global education, global learning, global citizenship education, development education, education for sustainable development UVOD Izobraževanje o globalnih okoljskih in družbenih spremembah, trajnostnem razvoju (TR) in drugih oblikah globalnih soodvisnosti se ni pojavilo v 21. stol., ampak ima daljšo tra­dicijo v okviru razlicnih konceptov izobraževanja, ki se posvecajo aktualnim okoljskim in družbenim izzivom. Izobraževanje državljanov posamezne države o svetu prek njenih nacionalnih meja se že vec kot stoletje pojavlja v šolskih sistemih nekaterih industrijsko razvitih držav, v katerih je bilo to izobraževanje najprej povezano predvsem s kolonializ-mom teh držav (Bourn, 2014). Sistemsko izobraževanje o globalni soodvisnosti se tako ni zacelo zaradi potrebe po transnacionalnem sodelovanju ali spoštovanju socloveka ali oko­lja, ampak je bilo kolonialno ucenje povezano s širjenjem nacionalnih interesov. Kljucni mejnik v tej tradiciji je konec druge svetovne vojne ter ustanovitev Organizacije združenih narodov (OZN) in njene Organizacije Združenih narodov za izobraževanje, znanost in kulturo (UNESCO), po katerem se je na evropski in svetovni ravni vse bolj spodbujal mednarodni pogled v izobraževanju, ki bi presegal državne meje in nacionalisticna pre­pricanja, kar je pridobilo podporo v nekaterih razvitih delih svetovnega »severa« – Sever-ni Ameriki, Evropi in na Japonskem (Bourn, 2014). Socasno so se mocno izboljšali kanali komunikacije in druge povezave med državami, kar je pomembno vplivalo na globalno širjenje informacij in medsebojno ucenje držav (Rauner, 1999). V naslednjih desetletjih je nastalo vec sorodnih izobraževalnih konceptov, ki poudarjajo medsebojno soodvisnost razlicnih držav in družb ter se v razlicnih merah posvecajo tudi okoljskim temam. V tem kontekstu Davies idr. (2005) locujejo med nacionalnim in postnacionalnim modelom družbe in izobraževanja. V nacionalni model uvršcajo izobraževanje, ki je usmerjeno na nacionalne interese, identiteto in pripadnost, v postnacionalni model pa izobraževanje z globalno perspektivo, ki poudarja soodvisnost držav in regij ter povezuje državljanstvo s transnacionalno pripadnostjo. Razlicni postnacionalni izobraževalni koncepti iz druge polovice 20. in zacetka 21. stol. imajo razlicne opredelitve in se obicajno uporabljajo v razlicnih kontekstih, ceprav pogo-sto opisujejo podobne fenomene ali pa se celo uporabljajo sinonimno ali skupno v okviru krovnega pojma (npr. Rajacic idr., 2010; CONCORD, 2018). Hkrati se za posamezne koncepte pojavljajo raznolika pojmovanja, tako da so poleg terminološke zmede priso­tne tudi konceptualne nejasnosti. V mednarodnem prostoru je v angleški literaturi (npr. Bourn, 2014, 2015; McCloskey, 2014; Milana in Tarozzi, 2019; Sund in Pashby, 2020) najvidnejših pet sorodnih izobraževalnih konceptov: globalno izobraževanje, globalno ucenje, izobraževanje za globalno državljanstvo, izobraževanje za razvoj in izobraževanje za trajnostni razvoj.1 V nadaljevanju bo vsak izmed njih natancneje predstavljen – njegov razvoj, opredelitve in kritike, osrednje organizacije, ki v razlicnih kontekstih uporabljajo posamezen koncept, ter njihove kljucne skupne znacilnosti. Namen prispevka je tako s predstavitvijo konceptov in trendov na podrocju izobraževa­nja o globalni soodvisnosti zmanjšati konceptualne in terminološke nejasnosti podrocja ter odgovoriti na vprašanji, kakšne so podobnosti in razlike med konceptualizacijami iz­branih konceptov izobraževanja o globalni soodvisnosti ter kateri izmed teh konceptov je najprimernejši za uporabo v slovenskem prostoru. Odgovor na vprašanji je oblikovan na podlagi pregleda literature in metode analize dokumentov (Bowen, 2009), ki je na nacionalni ravni zajemala tri raziskovalna porocila in dve publikaciji nevladnih organi­zacij (Focus, SLOGA) ter dve resoluciji, dva zakona in strokovne sistemske podlage; na mednarodni ravni pa smernice Centra sever–jug Sveta Evrope, publikacijo in strokovne podlage UNESCO, publikacijo CONCORD, konvencijo OECD, tri porocila medvladnih organizacij (Evropska komisija, OZN, UNESCO) ter štiri strateške okvire medvladnih organizacij (OZN, UNESCO ter skupini medvladnih in vladnih oz. medvladnih in nevla­dnih organizacij). Analiza je tako zajemala 22 dokumentov, ob tem pa so bila vkljucena tudi spletna mesta organizacij. Kljucne ugotovitve kažejo na veliko vsebinsko ujemanje izbranih izobraževalnih konceptov, pomemben vpliv mednarodnih organizacij na njihove konceptualizacije ter trend vecanja pomembnosti okoljskih izzivov in TR v njih. GLOBALNO IZOBRAŽEVANJE V Angliji in Severni Ameriki se je izoblikoval koncept globalnega izobraževanja, ki je bil z namenom širjenja clovekovih pravic, TR, aktivnega državljanstva ter medkulturnega razumevanja in miru najbolj razširjen v 80. in 90. letih 20. stol. (Bourn, 2014; Pike, 2000). Na evropski ravni je bil na podlagi podobnih vrednot ter s težnjo po širjenju demokra­cije, clovekovih pravic in vladavine prava tudi na druge kontinente leta 1989 v okviru Sveta Evrope ustanovljen Center sever–jug (Svet Evrope, 2020). Globalno izobraževanje je eno od treh prioritetnih podrocij delovanja tega centra (poleg spodbujanja politicne participacije mladih in opolnomocenja žensk), vsa podrocja pa so zdaj postavljena v okvir Med sorodnimi koncepti se pojavljajoše globalna vzgoja, globalne perspektive/dimenzije v izobraževanju, globalno mladinsko delo, globalno ucenje za spodbujanje TR, ozavešcanje za razvoj, izobraževanje za clove­kove pravice, izobraževanje za globalni razvoj, izobraževanje za globalno družbeno pravicnost, izobraževanje za mednarodno razumevanje, izobraževanje za mir, izobraževanje za planetarno državljanstvo (poudarek na okoljevarstvu), izobraževanje za trajnost, kriticna globalna pedagogika, kulturno vzdržna/trajnostna pedagogi­ka, okoljsko izobraževanje, pedagogika za globalno in okoljsko družbeno pravicnost, svetovne študije, ucenje globalnih vešcin, ucenje v globalni družbi, ucenje za demokraticno državljanstvo, ucenje za evropsko drža­vljanstvo ter zeleno izobraževanje. prispevanja k ciljem TR (CTR) OZN (Svet Evrope, 2020). Del aktivnosti centra je usmer­jen v Evropo in dvig ozavešcenosti o globalni soodvisnosti in solidarnosti z mladinskimi programi in izobraževanjem (kar Center sever–jug obicajno imenuje globalno izobraže­vanje, obcasno pa izobraževanje za globalno državljanstvo), del pa v druge dele sveta ter spodbujanje dialoga in solidarnostnih politik (Cabezudo idr., 2012). Na evropski ravni se je vzpostavila tudi mreža ministrstev in agencij, ki v posameznih državah politicno obli­kujejo globalno izobraževanje, imenovana GENE (Global Education Network Europe), katere slovenski clanici sta Ministrstvo za izobraževanje, znanost in šport ter Ministrstvo za zunanje zadeve (GENE, 2020). Center sever–jug globalno izobraževanje opredeljuje kot krovni pojem razlicnih vrst izo­braževanja (izobraževanja za razvoj, izobraževanja o clovekovih pravicah, izobraževanja za trajnost, izobraževanja za mir in preprecevanje konfliktov ter medkulturnega izobra­ževanja) ter ga definira kot »izobraževanje, ki ljudem odpira oci in um za realnosti sveta ter jih prebuja za prispevek k bolj pravicnemu svetu, z vec enakosti in clovekovih pravic za vse« (Maastrichtska deklaracija o globalnem izobraževanju, 2002, str. 2). Podobno, a malo manj poeticno globalno izobraževanje opišejo Cabezudo idr. (2012): Globalno izobraževanje je perspektiva v izobraževanju, ki izhaja iz dejstva, da sodobni ljudje živimo in vplivamo drug na drugega v vse bolj globaliziranem svetu, zaradi cesar je za izobraževanje kljucnega pomena, da ucecim se ponudi možnost in sposobnost reflektirati in izražati svoje poglede in vlogo v globalni, medsebojno povezani družbi, kot tudi razumeti in razpravljati o kompleksnih odnosih med družbenimi, okoljskimi, politicnimi in gospodarskimi vprašanji ter razvijati nove nacine razmišljanja in delovanja. (str. 10) Koncept globalnega izobraževanja spremljajo tudi razlicne kritike. Že konec 20. stol. je bila kritizirana nejasnost samega koncepta, saj so se pojavljale njegove zelo raznolike konceptualizacije. Precej kritik je bila deležna tista, ki je globalno izobraževanje oprede­ljevala kot usposabljanje za uspešno gospodarsko tekmovanje na globalnem trgu (Pike, 2000). Danes se med kritikami omenjajo evrocentricnost in površinskost koncepta ter njegova polarizacija sveta na »sever« in »jug« (Gregorcic, 2018). Krause (2016, str. 158) opozarja, da je globalno izobraževanje postalo »piarovski instrument« držav »severa« pri pridobivanju podpore za pomoc državam »juga«, pri cemer se še vedno odražajo hi­erarhicni kolonialni odnosi, ob tem pa umanjkata emancipatorna vrednost izobraževanja ter doseganje konkretnejših družbenih sprememb ob oblikovanju informirane, kriticne in opolnomocene globalne družbe. GLOBALNO UCENJE Globalno ucenje ima precej podobnosti z globalnim izobraževanjem, zaradi cesar se ter­mina zelo pogosto uporabljata skupaj ali sinonimno. Izraziteje se je globalno ucenje zace-lo pojavljati po letu 2000 z namenom poudarjanja procesa ucenja in ozavešcanja o bivanju v soodvisnem globaliziranem svetu za razvoj zmožnosti spoprijemanja z globalnimi izzivi (Bourn, 2014; Scheunpflug, 2011b). Obenem se je v globalnem ucenju okrepil »pristop zagovorništva«, kot Rajacic idr. (2010, str. 21) oznacijo ucne aktivnosti, ki ciljajo na dose-go specificnih sprememb v vedęnju oseb za dosego vecje pravicnosti in trajnosti družbe, medtem ko (resnicni) »pristop globalnega ucenja« cilja na opolnomocenje in krepitev zmožnosti ucecih se, da sami kriticno reflektirajo svojo vlogo in odgovornost v globalizi­rani družbi ter sledijo svojemu lastnemu mišljenju in skladno s tem sprejemajo odlocitve, za kar so najprimernejše participativne, dialoške, eksperimentalne in na uceco se osebo osredinjene ucne metode in oblike. Kot kljucne ucne vsebine globalnega ucenja Bourn idr. (2016) navajajo teme razvoj, oko­lje, mir in medkulturnost, Scheunpflug (2011a, 2011b) pa življenjske razmere v razlicnih delih sveta, temeljne vzroke revšcine, globalizacijo, cilje razvoja OZN ter clovekove in otrokove pravice. V izobraževalnih programih globalno ucenje sicer pogosto ne poteka samostojno, kot poseben izobraževalni program, ampak je uporabljeno kot nacelo pri po-ucevanju o raznolikih temah (Bourn idr., 2016). Ucni proces mora odsevati kompleksno globalno soodvisnost razlicnih skupnosti, idej in praks ter ponuditi ucecim se priložnost za temeljit razmislek o lastnih prepricanjih in pogledih drugih oseb, kar pogosto terja preizpraševanje predstav o sebi, svetu in drugih (Kahn in Agnew, 2016). Temeljni cilj glo­balnega ucenja je tako kriticna samorefleksija nazorov in delovanja (Scheunpflug, 2011a). Medtem ko ima v ZDA globalno ucenje pomembno vlogo predvsem pri internacionaliza­ciji visokega šolstva (Kahn in Agnew, 2016), je v evropskem prostoru precej bolj mocno v nevladnem sektorju, ki je tudi osrednji pobudnik širjenja globalnega ucenja v izobraževal­ne sisteme2 (Bourn, 2014; Rajacic idr., 2010). Tudi v Sloveniji so na podrocju globalnega ucenja aktivne razlicne nevladne organizacije, ki so povezane v leta 2005 ustanovljeno platformo nevladnih organizacij za razvoj, globalno ucenje in humanitarno pomoc SLO­GA. Platforma združuje 38 organizacij clanic in je od leta 2006 vkljucena v evropsko mrežo CONCORD, ki na evropski in globalni ravni sodeluje v politicnih procesih ter je sestavljena iz podobnih nacionalnih platform nevladnih organizacij za razvojno sodelo­vanje iz 28 evropskih držav ter tako skupno združuje prek 2600 nevladnih organizacij (CONCORD, 2018). O definiciji globalnega ucenja v mednarodnem prostoru ni jasnega konsenza, ampak se to opisuje predvsem v okviru prej naštetih tem, pristopov ali ciljev. Drugace je v Sloveniji, kjer vec avtorjev (npr. Arbeiter, 2019; Arnuš, 2010; Suša, 2015) v okviru platforme SLO­GA za opredelitev globalnega ucenja uporablja (že predstavljeno) definicijo globalnega izobraževanja iz Maastrichtske deklaracije o globalnem izobraževanju, obenem pa tudi specificno definicijo za globalno ucenje, ki jo je leta 2008 oblikovala delovna skupina pri SLOGA (2019, str. 1) in po kateri je globalno ucenje »vseživljenjski proces ucenja V Sloveniji platforma nevladnih organizacij SLOGA (2018) (tudi) s tem namenom koordinira vsakoletni Teden globalnega ucenja (Svet Evrope ga imenuje Teden globalnega izobraževanja), ki v državah clanicah Sveta Evrope pod okriljem Centra sever–jug poteka od leta 1999, v Sloveniji pa od leta 2007. in delovanja, ki poudarja soodvisnost ter posameznikovo vpetost v globalno dogajanje« s ciljem razvoja globalno odgovornih in aktivnih kriticnih posameznikov in družbe za prispevek »k bolj pravicnim in trajnostnim ekonomskim, socialnim, okoljskim ter na clo­vekovih pravicah temeljecim državnim in mednarodnim politikam«. Podobno kot pri globalnem izobraževanju se tudi v kritikah globalnega ucenja omenjata nejasnost in evrocentricnost koncepta. Kahn in Agnew (2016) poudarjata, da je globalno ucenje doloceno s specificnim zgodovinskim in družbenopoliticnim razvojem, zaradi ce-sar je težko dejansko globalno. Med aktualnimi trendi globalnega ucenja se v zadnjih ne­kaj letih krepita temi trajnost in TR. Scheunpflug (2011b) poziva, naj bo trajnost temeljna perspektiva vsemu globalnemu ucenju, Kavka Gobbo (2016) pa poudarja vsebinsko skla­dnost globalnega ucenja s CTR. IZOBRAŽEVANJE ZA GLOBALNO DRŽAVLJANSTVO Po letu 2000 je zaznati širšo prisotnost razlicnih konceptov izobraževanja in ucenja, ki se osredotocajo na družbene, kulturne in gospodarske ucinke globalizacije3 (Pashby idr., 2020). Izmed njih se je do danes najbolj uveljavilo izobraževanje za globalno državljan­stvo, predvsem pod vplivom OZN in UNESCO, pri cemer kljucno prelomnico pomeni Prva pobuda globalnega izobraževanja (Global Education First Initiative – GEFI), v ka­teri je OZN leta 2012 opredelil spodbujanje globalnega državljanstva kot eno od treh prio­ritetnih podrocij (Milana in Tarozzi, 2019). Po letu 2015 je OZN (2017) cilje GEFI postavil v okvir Agende 2030 in poudaril, naj se globalno državljanstvo osredotoca predvsem na ucenje in poucevanje za TR. Skupaj z izobraževanjem za TR je izobraževanje za global-no državljanstvo z namenom prispevanja k TR tudi umešceno v CTR 4.7, ki obravnava zagotavljanje kakovostnega izobraževanja in vseživljenjskega ucenja za spodbujanje TR. Globalno državljanstvo in izobraževanje zanj sta konceptualizirana na veliko razlicnih na-cinov – Pashby idr. (2020) v svojem clanku predstavljajo devet razlicnih konceptualizacij, izoblikovanih po letu 2005, ob tem pa podajo tudi svojo lastno (torej deseto). UNESCO (2014, str. 14–15) opredeljuje globalno državljanstvo kot obcutek pripadnosti širši skupno­sti, ki povezuje lokalno z globalnim ter vzpostavlja razumevanje in vedęnje posameznika v odnosu do okolja na podlagi univerzalnih vrednot in spoštovanja razlicnosti, izobra­ževanje za globalno državljanstvo pa opredeljuje v okviru zastavljenega splošnega cilja: »opolnomociti ucece se, da na lokalni in globalni ravni prevzamejo aktivne vloge ter se soocijo z globalnimi izzivi in jih uspešno rešijo ter dejavno pripomorejo k pravicnejšemu, mirnejšemu, tolerantnejšemu, varnejšemu ter bolj vkljucujocemu in trajnostnemu svetu«. Koncept izobraževanja za globalno državljanstvo zajema kognitivno (usvajanje znanja in kriticno mišljenje o družbenih izzivih na razlicnih ravneh), družbeno-emocionalno (obcutek pripadnosti cloveštvu, skupne vrednote in odgovornost, empatija, solidarnost, Mikulec (2019, str. 153) opredeli globalizacijo kot »narašcajoco soodvisnost na ekonomskem, politicnem, kulturnem, tehnološkem in drugih podrocjih do mere, ko so vse ravni cloveške organiziranosti prepletene v en sistem.« spoštovanje razlicnosti) ter vedęnjsko dimenzijo (ucinkovito in odgovorno ravnanje za pri­spevek k mirnemu in trajnostnemu svetu) (UNESCO, 2015). Kljucna razlika med izobra­ževanjem za globalno državljanstvo in preostalimi obravnavanimi koncepti je poudarjanje državljanstva kot nacina participacije v družbi, ki konkretneje poveže globalno dimenzijo izobraževanja s koncepti enakosti, družbene pravicnosti, clovekovih pravic in vladavine prava (Milana in Tarozzi, 2019). Medtem ko UNESCO z izobraževanjem za globalno državljanstvo humanisticno cilja predvsem na ohranjanje miru in trajnostno rabo virov (Grotlüschen, 2018), je v zadnjem obdobju globalno državljanstvo deležno vecje podpore tudi od (bolj) gospodarsko usmer­jenih medvladnih organizacij, kot je Organizacija za gospodarsko sodelovanje in razvoj (OECD), ki v globalnem državljanstvu vidi predvsem ekonomsko vrednost (Milana in Tarozzi, 2019). Pashby idr. (2020) takšno pojmovanje izobraževanja za globalno držav­ljanstvo skupaj z drugimi podobnimi, ki v globalnem državljanstvu vidijo predvsem pri­spevek k cloveškemu kapitalu in gospodarskemu razvoju, uvršcajo v neoliberalno kate­gorijo izobraževanja za globalno državljanstvo, ob tem pa locijo še liberalno kategorijo, katere koncepti se osredotocajo na demokraticnost, univerzalne vrednote, medsebojno spoštovanje in enakost kultur, ter kriticno kategorijo, katere koncepti opozarjajo na druž­beno (ne)pravicnost, trenutna razmerja moci v družbah, zgodovinske vzroke današnjih neenakosti ter evrocentricnost globalnega državljanstva. Najvec kritik so deležne konceptualizacije neoliberalne kategorije (Pashby idr., 2020), poleg tega pa se kritike izobraževanja za globalno državljanstvo nanašajo predvsem na prešibko doseganje dejanskih družbenih sprememb. Takšne kritike so najglasnejše v okvi­ru koncepta izobraževanja za postkolonialno (uporablja se tudi dekolonialno) globalno državljanstvo (Andreotti, 2011), ki se konkretneje posvecajo diskriminatorni obravnavi prebivalcev svetovnega »juga« in zgodovinsko zapostavljenih družbenih skupin. Pri tem je kljucna kritika evrocentrizma ter hierarhicnega odnosa med svetovnim »severom« in »jugom«. Dill (2013) opozarja, da prevladujoce oblike izobraževanja za globalno drža­vljanstvo niso resnicno univerzalne, ampak so zasidrane v predpostavkah in individu­alizmu zahodnega sveta. S tem pa se pojavlja nevarnost, da izobraževanje za globalno državljanstvo deluje v nasprotju s svojimi cilji in paternalisticno širi doloceno (evropsko/ zahodno/»severno«) kulturo in nazore v preostale dele sveta, kar pa je spet neka oblika kolonizacije (Andreotti idr., 2011). IZOBRAŽEVANJE ZA RAZVOJ Izobraževanje za razvoj se je ob procesih dekolonizacije v 60. letih 20. stol. uveljavilo v Evropi in Severni Ameriki v okviru nevladnih in nato javnih politik in programov z namenom zmanjševanja odpora državljanov (predvsem davkoplacevalcev) do javnega fi­nanciranja humanitarnih in razvojnih aktivnosti (tudi npr. poklicnega izobraževanja) 4 v V angleški literaturi (npr. Sant idr., 2018; Singh, 2019, 2020) se obicajno locuje med »izobraževanjem za razvoj« (ang. education for development) kot izobraževanjem, ki ob podpori držav »severa« poteka v revnejših državah z visoko stopnjo revšcine (Sant idr., 2018; Singh, 2019). Proti koncu 60. let je bil takraten nacin ponujanja razvojne pomoci deležen številnih kritik oseb, ki so opozarjale na paternalisticen pristop zgolj »dajanja humanitarne pomoci«, zaradi cesar so razlicna družbena gibanja vse bolj poudarjala potrebo po zagotavljanju vecje družbene pravicnosti (Bourn, 2014). Te kritike so bile najglasnejše v Latinski Ameriki, kjer je Paulo Freire z objavo Pedagogike zatiranih leta 1968 sprožil kljucen premik v oblikovanju izobraževanja za razvoj, od katerega dalje se je v izobraževanju za razvoj (vsaj v teoriji) kot prevladujoc razvil kriticen pristop, ki poudarja participativne metode in opolnomocenje skupnosti za dosego vecje družbene pravicnosti (Bourn, 2015; McCloskey, 2014). Ob vecjem poudar­janju transformiranja družbe in posameznikov z razvojem kriticne zavesti se je scasoma zacelo uporabljati poimenovanje »izobraževanje za razvoj in ozavešcanje«, ki je tudi da­nes pogosto poimenovanje tega koncepta v mednarodnem prostoru (McCloskey, 2014). V 80. in 90. letih je izobraževanje za razvoj kot nacin ozavešcanja in vzpostavljanja ra­zumevanja za mednarodno razvojno pomoc pridobilo široko podporo izobraževalcev in oblikovalcev politik (Sant idr., 2018). K tej podpori je pripomoglo tudi ucenje ob širjenju vpliva razlicnih medijev, ki so ažurno in nazorno porocali o aktualnih svetovnih proble­matikah (npr. zelo odmevno je bilo porocanje o lakoti v Etiopiji leta 1984, ki je sprožilo humanitarno akcijo s koncertom Live Aid) (Bourn, 2014). Od leta 1989 politicne okvire mednarodnega razvoja in s tem izobraževanja za razvoj primarno dolocajo medvladne or-ganizacije, predvsem OECD, Svetovna banka, Mednarodni denarni sklad ter OZN (Singh, 2020). Kot pomemben dejavnik vpliva na izobraževanje za razvoj se kažejo razvojni cilji OZN (Sant idr., 2018). Septembra 2000 je bila sprejeta Deklaracija tisocletja, iz katere je bilo izpeljanih osem krovnih razvojnih ciljev tisocletja do leta 2015 (npr. izkoreniniti skrajno revšcino in lakoto, spodbujati enakost spolov, zagotoviti trajnost okolja), leta 2015 pa jih je nasledilo 17 CTR. Leta 2007 je skupina kljucnih evropskih deležnikov na podrocju izobraževanja za ra­zvoj oblikovala skupni strateški okvir Prispevek ozavešcanja in izobraževanja za razvoj (Krause, 2010). V njem so opredelili izobraževanje za razvoj in ozavešcanje kot (CON­CORD idr., 2007): državah z namenom njihovega (ekonomskega) razvoja, ter »razvojnim izobraževanjem« (ang. development education) kot izobraževanjem, ki obicajno poteka v državah »severa« in je namenjeno ozavešcanju njihovih državljanov o globalnih izzivih ter pridobivanju podpore državljanov za financno pomoc industrijsko manj razvitim državam. V tem prispevku pod poimenovanjem »izobraževanje za razvoj« obravnavamo slednjega, saj gre pri njem za koncept na podrocju izobraževanja o globalni soodvisnosti. Takšno poimenovanje smo izbrali zaradi (1) odsotnosti precedensa v slovenski (znanstveni) terminologiji, ki gotovo izhaja iz tega, da Slovenija nima dolge zgodovine v vlogi donatorice razvojne pomoci (Bucar in Udovic, 2007), ki bi sicer lahko ustvarjala potrebo po opisanem »razvojnem izobraževanju«; (2) zgledovanja po poimenovanju izobraževanje za TR, ki je v Sloveniji najbolj uveljavljen koncept podrocja (Krause, 2010); (3) želje po izogibanju dodatni terminološki zmedi, zlasti ob upoštevanju sorodnosti (vcasih tudi sinonimnosti) sodobnih konceptualizacij »razvojnega izo­braževanja« in izobraževanja za TR; ter (4) sodobne dominantnosti izobraževanja za TR tudi v drugih državah in mednarodnih organizacijah (zlasti po 2015), kar zmanjšuje verjetnost, da bi se »razvojno izobraževanje« v opisani obliki dejansko kdaj razvilo v Sloveniji. izobraževanje in ozavešcanje, ki pripomore k izkoreninjanju revšcine in promociji trajnostnega razvoja skozi ozavešcanje javnosti ter izobraževalne pristope in aktiv­nosti, ki temeljijo na vrednotah clovekovih pravic, družbene odgovornosti, enako­sti spolov in obcutka pripadnosti k skupnemu svetu ter na idejah in razumevanju razlik v cloveških življenjskih pogojih in težnjah po premostitvi teh razlik, kot tudi na participativnih in demokraticnih aktivnostih, ki vplivajo na družbeno, ekonom­sko, politicno in okoljsko stanje ter s tem na revšcino in trajnostni razvoj. (str. 5) Ob tem so si zastavili takšno izobraževanje (in ozavešcanje) narediti dostopno vsem lju­dem v Evropi skozi vsa življenjska obdobja (CONCORD idr., 2007). Izobraževanje za razvoj pa je lahko bolj ali manj poglobljeno ter ima razlicne cilje, zaradi cesar je Krause (2010, str. 7) oblikoval spodnjo tipologijo (Tabela 1). Po njegovi analizi prevladujeta v Sloveniji v okviru vlade (Ministrstva za zunanje zadeve) prva in druga raven izobraževa­nja za razvoj (odnosi z javnostmi in ozavešcanje), v okviru nevladnih organizacij pa tretja raven (globalno izobraževanje). Tabela 1 Razlicne ravni izobraževanja za razvoj Odnosi z javnostmi/PR ni prepoznano kot izobraževanje za razvoj Tematski obseg razvojno sodelovanje Cilj podpora javnosti Izobraževalni nacin »indoktrinacija« Pedagoška usmeritev marketinška Udeleženci predmet PR-strategije Kontekst razvojna pomoc tujim državam Ozavešcanje Globalno izobraževanje Življenjske zmožnosti prepoznano kot izobraževanje za razvoj širši razvojni izzivi globalna soodvisnost, izzivi v odnosih sever-jug (okoljski, gospodarski, politicni in družbeni) lokalni in globalni eticni izzivi globalne družbe (preseganje polarizacije sever-jug) ozavešcenost odgovorno delovanje kakovostno bivanje, družbene spremembe informiranje participacija, ozavešcanje/izkušnje => razumevanje/razvoj zmožnosti => dejanja podpora/ponujanje ucnih priložnosti, opolnomocenje »od zgoraj navzdol« usmerjena na uceco se osebo, normativna (cilja na vzpostavitev specificnega vedęnja) konstruktivisticna, sistemska prejemniki informacij uceci se v procesu z vnaprej dolocenim normativnim ciljem, zagovornik/aktivist uceci se v samoorganiziranem ucnem procesu z odprtimi ucnimi izidi, predstavnik družbenih sprememb razvojne politike (nedavna) globalizacija lokalna skupnost in globalna družba Opomba. Krause, J. (2010). The European Development Education Monitoring Report - Development Edu­cation Watch. DEEEP. Kritike izobraževanja za razvoj je mogoce razvrstiti v tri osrednje skupine. Prva skupina kritik se nanaša na ekonomsko usmerjenost razvojne pomoci, ki jo oblikujejo medvladne organizacije, enaki pogledi pa se prenašajo tudi v izobraževanje za razvoj (Sant idr., 2018). Druga skupina kritik se nanaša na pogosto premajhno poglobljenost izobraževanja za razvoj, kar je delno že obravnavano v tipologiji Krausa. Namesto tega se je v izobraže­vanju in medijih bolj uveljavilo prikazovanje nazornih slik in posnetkov revnih prebival­cev (pogosto npr. otrok iz podsaharske Afrike), ki vzbujajo empaticen odziv in povecujejo podporo državljanov »severa« za razvojno pomoc »jugu« (Bourn, 2014). Tretja skupina kritik se, podobno kot pri preostalih obravnavanih konceptih, nanaša na polarizacijo sveta na razviti in superiorni »sever« ter manj razviti in podrejeni »jug«, ki prav tako pogosto odvraca od kljucnih kriticno usmerjenih vprašanj. IZOBRAŽEVANJE ZA TRAJNOSTNI RAZVOJ TR se pogosto povezuje predvsem z okoljskimi težnjami in temami,5 ceprav je to tradici­onalno le ena od treh njegovih dimenzij, poleg ekonomske in družbene (Hansmann idr., 2012). OECD si je že leta 1960 v svojem ustanovnem aktu v prvem cilju zastavil »dosega­nje najvecjega trajnostnega gospodarskega razvoja«, pri cemer je bila v ospredju ekonom-ska dimenzija TR (OECD, 1960; Singh, 2020). Takšno pojmovanje TR je OECD v okviru razlicnih iniciativ promoviral tudi v naslednjih desetletjih, širšo podporo pa je koncept dobil po konferenci OZN leta 1992 v Riu de Janeiru, kjer je bil predstavljen predvsem kot okoljevarstveni koncept (Singh, 2019). Skladno s tem se je v zacetku 90. let oblikoval izobraževalni koncept, ki združuje izobraževanje za razvoj z okoljskim izobraževanjem, scasoma pa se je razvil v izobraževanje za TR (ITR), ki poudarja predvsem elemente okoljske in družbene dimenzije TR (Bourn idr., 2016). V nekaterih nacionalnih kontekstih je ITR nasledil izobraževanje za razvoj, drugje se koncepta v podobnem obsegu pojavljata in razvijata drug ob drugem (kot locena in vzporedna), ponekod pa, tako kot v Sloveniji, je ITR že stalno dominantnejši koncept (Krause, 2010). Vzrok prevladujocega položaja koncepta v slovenskem prostoru je verjetno v krajšemu stažu države donatorice razvojne pomoci in v krajši nacionalni zgodovini izobraževanja za (trajnostni) razvoj. Po sprejetju razvojnih ciljev tisocletja je OZN razglasil obdobje 2005–2014 za desetletje izobraževanja za trajnostni razvoj in s tem opredelil izobraževanje kot enega kljucnih na-cinov prispevanja k TR in ohranjanju okolja (Buckler in Creech, 2014). V okviru desetletja je OZN široko promoviral koncept ITR in izvajal aktivnosti zviševanja kakovosti ITR, kar je vkljucevalo raziskovanje in inoviranje pristopov poucevanja, ucenja in vsebin (Buckler in Creech, 2014). V tem obdobju so tudi druge medvladne organizacije vse bolj poudar­jale TR. Leta 2008 je bil ob podpori OECD v Davosu predstavljen na koncept trajnosti osredinjen predlog prihodnje agende globalnega razvoja, cemur je kmalu sledila uradna razglasitev Svetovne banke, da bo leta 2015 Deklaracijo tisocletja nasledila trajnostna in V Sloveniji je bila dominantnost okoljske dimenzije TR pri (vzgoji in) izobraževanju za TR identificirana že na vseh ravneh šolskega sistema (Erjavšek idr., 2014; Gobbo, 2011; Jamšek in Javrh, 2009; Kregar, 2017; Mlinar, 2010). inkluzivna agenda, OZN pa je ob tem promoviral agendo in oblikoval platformo za njeno sprejetje (Singh, 2019). 25. septembra 2015 je bila tako na generalni skupšcini OZN spre­jeta Agenda 2030 s 17 CTR in 169 podcilji, ki »temeljijo na razvojnih ciljih tisocletja in nameravajo doseci, kar njim ni uspelo« (OZN, 2015, str. 1). Kot temeljni namen CTR so opredeljeni odprava revšcine, enakost spolov, zašcita planeta in zagotovitev blaginje za vse (Evans, 2019; OZN, 2015). Poudarjena je uravnoteženost ciljev med ekonomsko (npr. CTR 8 – dostojno delo in gospodarska rast), družbeno (npr. CTR 10 – zmanjšanje neenakosti) in okoljsko (npr. CTR 12 – vzpostavitev trajnostnih vzorcev proizvodnje in potrošnje) dimenzijo TR (OZN, 2015). Vsak CTR ima od pet do devet podciljev, vsak podcilj pa od enega do pet kvantitativnih kazalnikov. CTR 4 obrav­nava zagotavljanje vkljucujocega in pravicnega kakovostnega izobraževanja in priložnosti vseživljenjskega ucenja ter v podcilju 4.7 opredeljuje vlogo ITR (OZN 2020): Do leta 2030 zagotoviti, da vsi uceci se pridobijo znanje in vešcine, potrebne za promocijo trajnostnega razvoja, vkljucno z, med drugim, izobraževanjem za trajnostni razvoj in trajnostni življenjski stil, clovekove pravice, enakost spolov, promocijo kulture miru in nenasilja, globalno državljanstvo in spoštovanje kul­turnih raznolikosti in kulturnih prispevkov k trajnostnemu razvoju. (str. 5) Kot kazalnik doseganja podcilja 4.7 je naveden obseg popularizacije izobraževanja za globalno državljanstvo in ITR v nacionalnih izobraževalnih politikah, ucnih nacrtih, iz­obraževanju uciteljev ter ocenjevanju in preverjanju znanja. OZN tako obravnava ITR in izobraževanje za globalno državljanstvo kot osrednja in komplementarna koncepta izo­braževanja o globalni soodvisnosti in TR. Z namenom prispevanja k podcilju 4.7 je UNE­SCO (2020) v obdobju 2015–2019 koordiniral Globalni akcijski program za izobraževa­nje za trajnostni razvoj, za nadaljnjo podporo podcilju pa namerava oblikovati Globalni okvir izobraževanja za trajnostni razvoj. Milana in Tarozzi (2019) poudarjata, da ITR in izobraževanje za globalno državljanstvo nista kljucna zgolj za podcilj 4.7, ampak za vseh 17 CTR, saj so ti nelocljivo povezani. Ob tem opozarjata, da med tema dvema vrstama izobraževanja še niso vzpostavljene jasne konceptualne razlike, je pa razvidno, da gre pri obeh za krovna transformativna izobra­ževalna koncepta, ki združujeta elemente vec razlicnih tradicionalno locenih konceptov izobraževanja (npr. okoljskega izobraževanja, izobraževanja za clovekove pravice, med-kulturnega izobraževanja). UNESCO (2014) kot temeljni namen ITR opredeljuje transfor­macijo družbe; kot osrednje vsebine podnebne spremembe, biotsko raznovrstnost, zmanj­ševanje nevarnosti nesrec ter trajnostno proizvodnjo in porabo; kot didakticni pristop interaktivne in na uceco se osebo osredinjene metode ter kot kljucne ucne izide razvoj kriticnega in sistemskega mišljenja, sodelovalnega sprejemanja odlocitev in sprejemanja odgovornosti za sedanje in prihodnje generacije. Glede didakticnega pristopa Licen idr. (2017) podobno poudarjajo, da je treba v ITR za dosego resnicnih sprememb spodbujati transformativno ucenje, za kar so primerne predvsem metode akcijskega, sodelovalnega in izkustvenega ucenja, Buckler in Creech (2014) pa med osrednje vsebine dodajata še trajnostni življenjski stil in zmanjševanje revšcine. ITR ima pomembno mesto tudi v slovenski izobraževalni politiki (obicajno kot »vzgoja in izobraževanje za trajnostni razvoj«). Z Zakonom o spremembah in dopolnitvah Zakona o organizaciji in financiranju vzgoje in izobraževanja (2008, cl. 1) je bilo med 17 temelj­nih ciljev slovenskega izobraževalnega sistema uvršceno vzgajanje in izobraževanje »za trajnostni razvoj in za dejavno vkljucevanje v demokraticno družbo, kar vkljucuje tudi globlje poznavanje in odgovoren odnos do sebe, svojega zdravja, do drugih ljudi, do svoje in drugih kultur, do naravnega in družbenega okolja, do prihodnjih generacij«. V podobni meri je ITR poudarjen tudi v politiki izobraževanja odraslih. Zakon o izobraževanju odra­slih (2018, cl. 5) navaja »krepiti opolnomocenost na podrocju trajnostnega razvoja, zele­nega gospodarstva, kulture in zdravja« kot cilj javnega interesa v izobraževanju odraslih (zlasti v neformalnih programih), v Resoluciji o Nacionalnem programu izobraževanja odraslih v Republiki Sloveniji za obdobje 2013–2020 (2013) pa so »programi za trajnostni razvoj, zašcito okolja, blažitev podnebnih sprememb in prilagajanje nanje« del prvega prednostnega podrocja izobraževanja odraslih. Tudi Resolucija o Nacionalnem programu varstva okolja za 2020–2030 (2020) poudarja potrebo po uveljavitvi nacela TR kot enega kljucnih nacel izobraževanja in obenem potrebo po uveljavitvi izobraževanja kot enega kljucnih podpornih sistemov doseganja CTR in varstva okolja. ITR med osrednje strate­ške izzive in usmeritve izobraževalnega sistema uvršca tudi Bela knjiga o vzgoji in izobra­ževanju v Republiki Sloveniji, ki (vsaj) za podrocje izobraževanja odraslih TR opredeljuje kot ekološko in družbeno sožitje (torej poudarjenost okoljske in družbene dimenzije TR) (Ivancic idr., 2011). OZN (1987, str. 41) v pogosto citirani definiciji opredeljuje TR kot »razvoj, ki zadovoljuje potrebe sedanjosti brez ogrožanja možnosti prihodnjih generacij za zadovoljevanje njiho­vih potreb«, UNESCO (2014, str. 12) pa ITR kot izobraževanje, ki »opolnomoci ucece se osebe za sprejetje informiranih odlocitev in odgovorno delovanje na podrocjih okoljske celovitosti, gospodarske vzdržnosti in pravicne družbe za sedanje in prihodnje generacije ob spoštovanju kulturnih raznolikosti«. Ob tem UNESCO (2014) poudarja potrebo po obravnavi vseh treh dimenzij TR znotraj ITR. TR (in izobraževanje zanj) je tako s svojimi tremi dimenzijami konsenzualni koncept, ki (naj bi) hkrati zadovolji(l) okoljevarstvene težnje po trajnostnem bivanju, družbene težnje po vecji pravicnosti in tudi ekonomske težnje po stalni gospodarski rasti. TR tako ne prinaša radikalne alternative sistemom, ki so nas pripeljali do trenutnega druž­benega in okoljskega stanja – v nasprotju z, npr., konceptom odrasti, ki kritizira globalni kapitalizem in neskoncno zasledovanje gospodarske rasti –, ampak gre za poskus njihove prilagoditve na nacin, ki naj bi omogocil (oz. celo pospešil) nadaljnji gospodarski razvoj, ob tem pa oblikoval pravicnejšo družbo ter v okolju pustil cim manj negativnih (nepo­pravljivih) posledic. Za dosego tega je potrebno vzpostavljanje in ohranjanje ravnotežja ter širokega politicnega soglasja, ki ga trenutno predstavlja Agenda 2030 s CTR. Tako obstaja splošno strinjanje o potrebi po spremembi trenutnega (netrajnostnega) razvoja (ekonomska dimenzija TR), k cemur lahko oz. morata pripomoci preostali dve dimenziji TR – okoljska in družbena, zaradi cesar bi se moral tudi ITR osredotocati predvsem na ti dve dimenziji. Ekonomska dimenzija TR je ob tem še vedno pomembna in potrebna dimenzija ITR, saj tega dela koncepta, ki je kljucen za ustvarjanje (ne)trajnostnega okolja in družbe, ne gre preprosto prezreti, a mora biti ekonomska dimenzija primarno obravna­vana skozi družbeno in okoljsko dimenzijo, in ne obratno. Na dimenzije TR se nanašajo tudi razlicne kritike. Hansmann idr. (2012) navajajo, da si lahko posamezne dimenzije TR oz. njihovi elementi medsebojno nasprotujejo (npr. biotska raznovrstnost in financni stroški, družbena pravicnost in financne koristi), zaradi cesar je TR težko obravnavati kot enoten koncept. S tem je povezana tudi njegova pogosta nejasnost, ki se problematicno kaže v raznolikih interpretacijah koncepta v politicnih dokumentih (Bourn idr., 2016). Kot pri vseh preostalih obravnavanih konceptih se tudi pri ITR pojavljajo kritike glede polarizacije sveta na »sever« in »jug«, ceprav se je s prehodom z razvojnih ciljev tisocletja na CTR zgodil tudi prehod s sever–jug usmeritve razvojnih politik na njihovo globalno usmerjenost (Sant idr., 2018). Prav tako se tudi pri izobraževanju za TR ponavlja kritika o površinskem izobraževanju, ki se ne dotika resnic­nih vzrokov trenutnega družbenega in okoljskega stanja (Tikly, 2019). KLJUCNE RAZLIKE IN PODOBNOSTI OBRAVNAVANIH KONCEPTOV Obravnavani koncepti imajo vec skupnih znacilnosti kot razlicnih. Med seboj se locujejo (in si s tem zagotavljajo obstoj) predvsem po posamezni specificni znacilnosti, na katero nakazuje že poimenovanje vsakega od njih. Še najmanj specificno je globalno izobraže­vanje (ki ga Center sever–jug Sveta Evrope sicer ne locuje strogo od izobraževanja za globalno državljanstvo), saj je usmerjeno v razumevanje izzivov globalizacije in spopri­jemanje z njimi, kar je temeljno tudi vsem preostalim obravnavanim konceptom. Brez podpore Sveta Evrope bi bil ta koncept verjetno že nadomešcen s kakšnim drugim (oz. bi se morda obdržal le v nekaterih nacionalnih kontekstih), najverjetneje prav z izobraževa­njem za globalno državljanstvo, ki ga Svet Evrope tudi sam omenja ter ga v CTR spodbuja tudi OZN. Lahko bi ga sicer nadomestilo tudi globalno ucenje, ki se v okviru slovenske platforme SLOGA uporablja sinonimno z globalnim izobraževanjem in katerega kljuc­na razlikujoca znacilnost je v vecjem poudarjanju procesa ucenja z namenom razvoja zmožnosti za delovanje v globaliziranem svetu (pri tem je obicajno mišljena uporaba na uceco se osebo osredinjenih didakticnih pristopov v izobraževanju in ne (tudi) informalno ucenje o globalnih temah in izzivih). Izobraževanje za globalno državljanstvo se locuje predvsem po poudarjanju državljanstva kot nacina družbene participacije (Milana in Tarozzi, 2019), ceprav je teme aktivnega državljanstva vse bolj opaziti tudi v preostalih konceptih. To je lahko odsev vse glasnejše retorike znotraj konceptov o prehodu »od besed k dejanjem« za doseganje konkretnejših družbenih sprememb in/ali promoviranja koncepta globalnega državljanstva s strani OZN in UNESCO. Pri izobraževanju za razvoj in ITR je kljucna razlika glede na preostale koncepte, da primerjalno najbolj poudarjata tudi gospodarske izzive, poleg družbenih, ki so v podobni meri vkljuceni v vse obravnavane koncepte, ter okoljskih izzivov, ki jih prav tako zajemajo vsi obravnavani koncepti, a so še posebno poudarjeni znotraj ITR in so tako glavna razlikovalna znacilnost ITR. Ob tem je tradicionalno kljucna razlika med izobraže­vanjem za razvoj in ITR težnja slednjega po doseganju trajnostnih sprememb v vseh delih sveta, medtem ko je izobraževanje za razvoj usmerjeno v ozavešcanje prebivalcev svetov­nega »severa« z namenom pridobivanja podpore za gospodarsko razvojno pomoc »jugu«. Ce vse obravnavane koncepte pogledamo skozi tipologijo avtorjev Pashby idr. (2020), ki locujejo med neoliberalno, liberalno in kriticno kategorijo izobraževanja, ugotovimo, da se pri vseh konceptih prevladujoce konceptualizacije uvršcajo nekje med liberalno in kriticno kategorijo, pri cemer najbolj prevladuje liberalna kategorija. Najvec znacilnosti neoliberalne kategorije je bilo v preteklosti sicer zaslediti pri globalnem izobraževanju, ko se je to, predvsem v angleško govorecem prostoru, pogosto povezovalo tudi z usposa­bljanjem za globalno tekmovanje v gospodarstvu, danes pa je kritizirano zaradi zrcaljenja kolonialnih odnosov med državami oz. regijami (Krause, 2016; Pike, 2000). Neokoloni­alizem in gospodarski cilji izobraževanja se pogosto povezujejo tudi z izobraževanjem za razvoj, ceprav so njegove osrednje konceptualizacije mocno povezane z liberalno ka­tegorijo ter globalno demokratizacijo, zmanjševanjem revšcine in TR. Globalno ucenje in ITR lahko najbližje povežemo z liberalno kategorijo; oba koncepta poudarjata demo­kraticnost, spoštovanje socloveka in okolja, a predvsem v okviru obstojecih dominantnih diskurzov, pri cemer lahko ITR postavlja v ospredje tudi gospodarske cilje izobraževanja oz. neoliberalno dimenzijo. Edinega dejanskega predstavnika kriticne kategorije je najti v postkolonialnih teorijah izobraževanja za globalno državljanstvo, katerih konceptualiza­cije tudi edine niso kritizirane zaradi neobravnavanja zakoreninjenih vzrokov družbenih nepravicnosti, širjenja neokolonializma ali »površinskega« izobraževanja. Obenem pa so v izobraževanju za globalno državljanstvo zelo vplivne tudi drugace usmerjene konceptu­alizacije, predvsem v okviru UNESCO, v katerih prevladujejo liberalni elementi, kot tudi pod vplivom OECD, ki konceptu dodaja vec neoliberalnih elementov. Kot že zapisano med koncepti prevladujejo podobnosti. Rajacic idr. (2010, str. 11) so v analizi praks razlicnih konceptov izobraževanja o globalni soodvisnosti v (takratnih) 27 državah clanicah EU identificirali tri kljucne skupne znacilnosti: 1. razvijanje raznolikega znanja in kriticnega razumevanja globalne soodvisnosti, glo­balne in lokalne povezanosti, okoljskih izzivov, razmerij moci ter identitetnih in kul­turnih izzivov; 2. namen opolnomocenja ucecih se oseb za družbeno participacijo ter krepitev civilne družbe in demokracije v svojih okoljih s promocijo globalnega državljanstva in sood­govornosti za globalno družbo; 3. temeljenje na vrednotah pravicnosti, enakosti, vkljucujoce družbe, clovekovih pravic, solidarnosti ter spoštovanju socloveka in okolja. V okviru vseh obravnavanih konceptov je v zadnjem desetletju, zlasti po letu 2015, opa­ziti tudi izrazitejše poudarjanje okoljskih izzivov in TR; organizacije, ki uporabljajo, razvijajo in širijo posamezne koncepte, pa jih zdaj postavljajo v okvir CTR. Med njimi so zelo vplivne medvladne organizacije, a te promovirajo predvsem liberalne elemente teh konceptov, s cimer se v politiki zmanjšuje prostor za bolj kriticne konceptualizacije izobraževanja o globalni soodvisnosti. Kot poudarjajo Bourn idr. (2016), imajo vsi obrav­navani koncepti tudi skupna teoretska ozadja, med katerimi se omenja predvsem koncept transformativnega ucenja Mezirowa, Freirejev koncept ozavešcanja in razvoja kriticne zavesti, Foucaultove teorije o družbeni in politicni moci ter teorije postkolonializma (npr. Andreotti). Kot kljucni skupni izziv konceptov Rajacic idr. (2010) navajajo odpravljanje njihove evrocentricne perspektive, Bourn idr. (2016) pa opozarjajo na nevarnost pretirano instrumentalne uporabe konceptov, ki bi lahko nasprotovala nekaterim njihovim temelj­nim ciljem. ZAKLJUCEK Vsi opisani koncepti obravnavajo skupno podrocje ucenja o globalni soodvisnosti, njiho­ve definicije pa se razlikujejo glede na posamezne konceptualne elemente. Tako je lahko, odvisno od koncepta in definicije, bolj poudarjen TR, pomoc državam »juga«, ucenje in zmožnosti za delovanje v globalni družbi ali pa družbena participacija kot nacin aktivne­ga (globalnega) državljanstva. Ob tem so konceptom skupni obravnavanje aktualnih druž­benih in okoljskih izzivov, zagovarjanje clovekovih pravic in solidarnosti, širša/globalna perspektiva tudi z razmislekom o ucinkih na prihodnje generacije, razvijanje kriticnega mišljenja in odgovornega delovanja, poudarjanje opolnomocenja posameznikov za druž­beno participacijo, težnja po družbenih spremembah in zmanjševanju družbenih neenako­sti, grajenje vkljucujoce družbe ter spoštovanje razlicnih kultur in identitet. Medtem ko Bourn (2015) in McCloskey (2014) oznacita izobraževanje za razvoj kot naj­prepoznavnejši oz. najprimernejši koncept in nacin poimenovanja podrocja izobraževanja o globalni soodvisnosti zaradi njegove dolgoletne tradicije oz. jasne politicne konotaci­je (namesto oznacevanja izobraževanja kot nepoliticnega), Milana in Tarozzi (2019) ter CONCORD (2018) enako oznacijo izobraževanje za globalno državljanstvo zaradi veli­kega poudarka na tem konceptu v znanosti in politikah oz. zaradi velikega vpliva UNE­SCO, ki ta koncept razvija in širi (sicer vzporedno z ITR). Ob tem velja opozoriti, da se to podrocje trenutno precej hitro razvija in spreminja, tako da je povsem mogoce, da je med letoma 2014 oz. 2015 in 2018 oz. 2019 izobraževanje za globalno državljanstvo de­jansko nasledilo izobraževanje za razvoj kot prevladujoci koncept podrocja. Zanimivo je, da nobeden od teh dveh konceptov sploh še ni prisoten v slovenski znanstveni literaturi in politikah na podrocju izobraževanja (a se bo to vsaj za izobraževanje za globalno držav­ljanstvo gotovo kmalu spremenilo ob širjenju koncepta pod vplivom OZN in UNESCO). Drugace je z ITR, ki je že prisoten v slovenski literaturi in se v zadnjem desetletju tudi izraziteje razvija in popularizira ter ga ob boku izobraževanja za globalno državljanstvo v CTR kot osrednji koncept opredeljuje OZN, UNESCO pa skladno s tem izvaja razlicne aktivnosti za razvoj in širjenje obeh konceptov. Kljub temu pa OZN in UNESCO ne iz­kljucujeta drugih sorodnih izobraževalnih konceptov. Na podlagi predstavljene analize zagovarjamo kot najprimernejšo za slovenski prostor uporabo koncepta ITR, saj je ta skladen: (1) s prevodi in uporabo koncepta predhodnih slovenskih avtorjev (npr. Golob, 2009; Kolnik, 2010; Licen idr., 2017), (2) s slovenskimi izobraževalnimi politikami ter sedanjo osredotocenostjo podrocja ucenja o globalni sood­visnosti na TR (npr. Buckler in Creech, 2014; Singh, 2020), (3) z Agendo 2030 in njenimi CTR kot tudi drugimi dokumenti OZN kot kljucnega akterja obravnavanega podrocja, ter (4) z vecjim poudarkom na TR v okviru politike EU, ki v Evropskem zelenem dogovoru poudarja TR. Ob tem pa se pod vplivom medvladnih organizacij v politikah pojavljajo konceptualizacije ITR, ki so bolj liberalno ali celo neoliberalno usmerjene ter se s tem ne oddaljujejo drasticno od obstojecega družbenega in okoljskega stanja. Za povecanje možnosti transformacijskih ucinkov je zato treba okrepiti kriticno dimenzijo ITR, k cemur lahko pripomorejo postkolonialne teorije izobraževanja. Na podrocju izobraževanja odraslih, katerega pomemben del je tudi ucenje v vsakda­njem življenju oz. informalno ucenje o temah TR, zagovarjamo uporabo koncepta izo­braževanje in ucenje odraslih za TR, ki ga, sledec definiciji avtorjev Leicht idr. (2018) in pojmovanju TR za izobraževanje odraslih avtorjev Ivancic idr. (2011), opredeljujemo kot izobraževanje in ucenje odraslih, ki je osredinjeno na spodbujanje sprememb pri posame­znikih in v družbi skozi kriticno refleksijo za razvoj pravicnejše družbe in zmanjševanje negativnih cloveških vplivov na okolje. To je sicer z namenom vkljucevanja razlicnih iz­obraževalnih praks in praks ucenja resda še vedno precej široka definicija, a ob fluidnosti konceptov obstaja nevarnost, da bi bila konkretnejša definicija ustrezna zgolj za krajše obdobje. Kot navaja McCloskey (2014), lahko definiranje obravnavane koncepte zasidra v doloceni tocki v zgodovini in zanemari stalno se spreminjajoce ekonomske, družbene in politicne kontekste. Ceprav smo v tem prispevku z evropskega vidika obravnavali koncepte, ki so kritizirani zaradi evrocentrizma, je bil namen predstaviti kljucne koncepte in trende na podrocju izobraževanja o globalni soodvisnosti ter tako zmanjšati konceptualno in terminološko zmedo, ki trenutno vlada na tem podrocju. Vsi predstavljeni koncepti imajo danes sicer globalen vpliv in široko prisotnost ob širjenju pogledov svetovnega »severa« v druge dele sveta prek mednarodnih organizacij (kar je, sledec Andreotti (2011), prikriti koloni­alizem, sledec Freireju (2005) pa kulturna invazija), s cimer so nadvladali tudi sorodne koncepte oz. filozofske tradicije s svetovnega »juga« (npr. južnoameriški buen vivir, in-dijski ekološki swaraj ali južnoafriški Ubuntu). 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Uradni list RS, št. 6/18 in 189/20 – ZFRO. http://www. pisrs.si/Pis.web/pregledPredpisa?id=ZAKO7641 Zakon o spremembah in dopolnitvah Zakona o organizaciji in financiranju vzgoje in izobraževanja (ZOFVI–G). (2008). Uradni list RS, št. 36/08. https://www.uradni-list.si/_pdf/2008/Ur/u2008036. pdf Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 121-138 UDK: 374.7:37.014 DOI: https://doi.org/10.4312/as/9747 Znanstveni prispevek Nevenka Bogataj VZGOJA IN IZOBRAŽEVANJE ZA TRAJNOSTNI RAZVOJ ŠIRITA RAZUMEVANJE JAVNEGA INTERESA V IZOBRAŽEVANJU ODRASLIH POVZETEK Javni interes je izhodišce za strateške usmeritve izobraževanja odraslih (IO) v Sloveniji, a trenutno v njem manjkajo okoljske teme. To vrzel v upoštevanju izobraževalnih potreb in skupin predstavljamo s ci­ljem dopolniti sistemske dokumente ter utemeljiti vzgojo in izobraževanje za trajnostni razvoj (VITR) kot strateško prioriteto. Z uporabo kvalitativne metodologije smo analizirali najnovejše dokumente in druge vire iz obdobja 2010–2020 s treh vidikov: sistema, raziskovanja in prakse. Ugotavljamo, da nepoznava­nje, neupoštevanje in nezanimanje za VITR ovirajo njegov razvoj. Z VITR lahko izobraževanje odraslih postane vkljucujoc ter na potencialih in prednostih ciljnih skupin utemeljen proces. Trenutna usmeritev v povecanje temeljnih zmožnosti in okoljske zavesti z javnoveljavnimi programi in promocijo ne zadostuje za razvoj kriticne andragoške prakse in sinergij med akterji, ampak velja zaceti vec (in drugacne) raz­iskave in preoblikovati sistem iz hierarhicnega v krožnega. Širše razumljen javni interes zato ne izklju-cuje, ampak le dopolnjuje trenutno zastavljeno prihodnje desetletje slovenskega izobraževanja odraslih. Kljucne besede: javno, skupno, okolje, trajnost, vzgoja in izobraževanje za trajnostni razvoj EDUCATION FOR SUSTAINABLE DEVELOPMENT ENHANCES PUBLIC INTEREST IN ADULT EDUCATION – ABSTRACT Public interest is the starting point for strategic guidelines in adult education in Slovenia, yet this cur­rently does not include environmental topics. By highlighting this gap in reflecting educational needs and target groups, the article’s goal is to upgrade strategic documents and establish education for sustainable development (ESD) as a strategic priority. Qualitative methodology was used to analyse the most recent documents from three perspectives (system, research, practice). Evaluation criteria from 2020 are used to show that poor knowledge and interest in ESD limit its development. However, ESD can enhance adult education and turn it into an inclusive process based on the potential and advantages of its target groups. Current targeted public educational programmes for increasing basic competences and raising environmental consciousness are insufficient for developing critical andragogical practices and synergy among the relevant actors. More (and other forms of) research is needed, as is reframing Dr. Nevenka Bogataj, Andragoški center Slovenije, nevenka.bogataj@acs.si the current hierarchical system into a circular one. Public interest in the broad sense therefore does not exclude but in fact complements the current framing of Slovenian adult education in the next decade. Keywords: public, common, environment, sustainability, education for sustainable development UVOD Javni interes za naravo, okolje in koncept trajnosti se v Sloveniji razvija že od zacetka 20. stoletja dalje. Izvorno in celo že v 19. stoletju je bila to skrb domacinov za izjemne dele narave (npr. Rajhenavskega pragozda, Doline Triglavskih jezer, planike in Bla­gajevega volcina) (Skoberne, 2018). Unicujoc vpliv industrije v 60. in 70. letih (npr. topilnice svinca v Žerjavu, celjske cinkarne, jeseniške železarne in drugih industrijskih obratov) je sprožil upor, nastanek Zakona o varstvu narave in preobrazbo okoljskih vprašanj v razvojne dileme. Desetletje zatem je ob obcutnejšem vplivu povezovanja z Evropo in uveljavljanju globalizacije nastal koncept trajnostnega razvoja, ki terja pre-mike tudi v politiki, zlasti pravicnost, sodelovanje, konsenz o družbenoekonomskem razvoju in preobrazbo iz hierarhicnih v krožne sisteme (Anko idr., 2007; Polajnar Hor-vat idr., 2014; Sedmak, 2009, str. 33). Zaradi neuspešnega reševanja okoljskih izzivov nov poskus preseganja antropocentrizma, instrumentalizacije narave in dihotomij (npr. razviti–nerazviti, aktivni–pasivni, stari–novi, Sever–Jug itd.) išce navdih pri avtohtonih ljudstvih, ki ne locujejo cloveka od narave življenja (Burns, 2018; De Angelis, 2018; Tengö idr., 2017). Med kljucnimi tujimi avtorji na podrocju VITR je npr. nekdanja vod­ja ekspertne skupine UNESCO za spremljanje in evalvacijo VITR Tilburyjeva (2015) VITR nadgradila iz okoljskega izobraževanja v celostno spoznavanje posameznika in skupnosti (ne družbe), njuno transformacijo z ucenjem, razvila pa je tudi nove kriterije in kazalnike ter jih naslonila na obci javni interes (Lange, 2019). V Sloveniji tako ra­zumevanje VITR ni novo, saj se je razvijalo tudi samoniklo in prej (Anko idr., 2007; Marentic Požarnik, 2014; Piciga, 2017, 2020). Nismo torej zamudniki in sledilci, ampak na tem podrocju nosilci razvoja. OPREDELITEV PROBLEMA VITR v Sloveniji je danes mednarodna obveza države kot podpisnice Pariškega spora­zuma (12. clen). Vkljucujejo ga številni strateški dokumenti, npr. Strategija razvoja Slo­venije 2030 (Služba vlade za razvoj in evropsko kohezijsko politiko, 2018), ki v svojem cilju št. 2 terja uveljavljanje trajnostnega razvoja, aktivnega državljanstva in eticnosti, in Nacionalni program varstva okolja do leta 2030 (ReNPVO, 2020, v Piciga, 2020), ki v poglavju 8.6 doloca VITR kot širši okvir vzgoje in izobraževanja za varstvo okolja in »okoljsko pismenost kot kljucno sestavino funkcionalne pismenosti«. V izobraževanju odraslih (IO) javni interes dolocata Zakon o izobraževanju odraslih (ZIO-1, 2018) in Nacionalni program izobraževanja odraslih (NPIO) (Resolucija o naci­onalnem programu IO v Republiki Sloveniji za obdobje 2013–2020 [Resolucija], 2013). O naravi in okolju ne govorita, omenjata pa pojem trajnosti. V uvodu Resolucije je v trajnosti nakazana priložnost: »iskanje zelenih rešitev je tudi razvojna priložnost«, med prednostnimi nalogami pa so »sinergije med cilji na gospodarskem, družbenem in okolj­skem podrocju«, trajnost je navedena tudi med dolgorocnimi cilji, ponudbo programov in poudarki (Resolucija, 2013). Politicno raven VITR v slovenskem izobraževanju obravna­vajo Smernice vzgoje in izobraževanja za trajnostni razvoj od predšolske vzgoje do uni-verzitetnega izobraževanja (2007), žal pa zanje ni raziskovalne podlage. Pilotne analize so nastale kasneje (Gobbo, 2011; Sedmak in Trnavcevic, 2009) ter so se nanašale zlasti na ucitelje in kurikule zunaj IO. Za odrasle obstaja priložnostna analiza izkušenj in razu­mevanja tega podrocja (Združenje izobraževalnih in svetovalnih središc Slovenije [ZISS], 2019). Bogatejša in redna so konceptualna razmišljanja o VITR (Anko, 2013; Anko idr., 2007; Bogataj idr., 2016; Klec, 2020; Marentic Požarnik in Silan, 2015; Piciga, 2020). V uporabi so razlicna izobraževalna orodja: dva izobraževalna programa (Anko idr., 2007; Bogataj idr., 2016), dve ucni gradivi – Berilo o trajnosti (Anko idr., 2009) in Znamenja trajnosti (Bogataj, 2013a), metodološke usmeritve (Erculj idr., 2010; Licen, 2015; Licen in Bolcina, 2011) in spletna orodja (e-ucilnica evropskega projekta CIA2SFM,1 spletna stran znamenjatrajnosti.si). VITR je bil promoviran z dogodki in izdelki (Anclin, 2020; Posoški razvojni center, 2016; Rejec, 2008, 2009; Rejec in Kutin, 2014; Rejec idr. 2013; ZISS, 2019). VITR v IO je torej v praksi živahen, razmeroma šibak in tog pa na sistemski ravni. To prav­zaprav niti ne preseneca glede na ugotovitve literature (Anko, 2013; Gobbo, 2011; Maren­tic Požarnik in Silan, 2015) in hierarhicno državno upravljanje, za katerega spremembe, sodelovanje in razvojni konsenz vsaj vecinoma niso tipicni (Pais in Provasi, 2015). Obstoj VITR v IO in rastoce potrebe deležnikov, kot so Znanstvenoraziskovalni center Slovenske akademije znanosti in umetnosti, Ministrstvo za okolje in prostor, Zveza izobraževalnih in svetovalnih središc Slovenije, kažejo vse vecjo splošno potrebo po VITR, kar je v nasprotju z le projektno podprtim razvojem z evropskimi sredstvi in sredstvi Ministrstva za okolje in prostor (npr. Bogataj idr., 2016; Licen, 2015). Manjka ugotavljanje izobraže­valnih potreb in razvoj novih metodoloških pristopov in izobraževanj, zato je IO doslej minimalno – ce sploh – prispeval k omejevanju razsipnosti s surovinami in energijo, torej k znižanju ekološkega odtisa, ki je v Sloveniji z 5,1 globalnega hektara višji kot v Evropi (4,6) in na svetu (2,7) (Piciga, 2020). Ker to omogocajo ugodne naravne okolišcine, npr. velik delež gozdov, ki so ponor ogljika, razpršena poselitev, ki prebivalcem omogoca ne­posreden stik z naravo in zaradi zasebnega lastništva tudi osebno izkušnjo gospodarjenja z zemljišci, gre za krhke ter vse ohlapnejše varovalke, saj se podnebje segreva, družba pa se je urbanizirala. Priložnostna analiza (ZISS, 2019) je sicer nakazala vracanje spoštljivosti do kmeta in podeželja kot potencialnih nosilcev zdravega življenjskega sloga ter omogoca vpogled v stanje, toda za razvoj je nujna enotna predstava o VITR in njegovih referencnih tockah. A številna srecanja odlocevalcev, strokovnjakov in praktikov v letu 2020 (Delovna srecanja predstavnikov javnih zavodov za sodelovanje v projektu Deep Demonstration Cooperation for innovative approach in sustainable forest management (http://cia2sfm.sumins.hr/). [Delovna srecanja], 7. 5.–30. 6. 2020) kažejo, da je predstava o VITR neenotna in da so referencne tocke zanjo razpršene. Ta sistemska ovira za hotén in sistematicen VITR je okrepljena s promocijo globalnega ucenja, ki ga je UNESCO (1974) priporocal v 70. letih, mednarodni strokovnjaki »vrnili« politicnim odlocevalcem (Manion idr., 2011), z leti pa se skupaj z mednarodnimi strategi usmerili v boljši stik z lokalnimi okolji (Boeren, 2019; International Council for Adult Education [ICAE], 2020; UNESCO Institute for Lifelong Learning [UIL], 2020). Ker so referencne tocke VITR mešanica podrocij (kakovost, inovacije), nacel (aktivnost, družbe­na odgovornost), ravni in metod (recikliranje, ucenje na prostem, skupinske metode dela), ni dovolj omemba Agende 2030 v strateškem dokumentu za IO ter ohranjanje dosedanje zasnove in razmišljanja tudi v naslednjem desetletju. IO zmore, sme in celo mora sprejeti smelejše spremembe, cetudi trenutno kaže, da bo javni interes usmerjen bolj v bralno kot v okoljsko pismenost in VITR. Še naprej ne bo jasno, ali formalna izobrazba, znanje, kompetence, pismenosti in vešcine prispevajo k ohranjanju zraka, pitne vode in prostora kot temeljnih dobrin, od katerih smo odvisni vsi in so po definiciji skupna in ne tržna dobrina. Želimo, da se javni interes izobraževalcev odraslih razširi, preseže trenutnega sektorskega in se izenaci z interesom državljanov. VITR spodbuja in terja soustvarjanje, izkušenjsko ucenje in nehierarhicno organizacijo za vzdrževanje notranjega ravnotežja ob odzivanju na zunanje vplive. Tudi v naravi velja enako, ker je tako poraba energije minimalna, kar pa (še) ni gonilo organiziranosti da­našnje družbe in njenih institucij. Prilagajanje spremembam je (zato?) pocasno in polno trenj. Javna mreža izobraževalcev odraslih skupaj z drugimi ponudniki ucenja je bolj va­jena standardiziranih administrativnih postopkov kot policentricne organizacije, tipicne za koncept trajnosti (Bogataj, 2013b; Ostrom, 1990). Zato je digitalizacija pomembna, ni pa nadomestilo za krožne procese z nizkim ogljicnim odtisom. Le reciprocno delovanje je vkljucujoce in hkrati zajema vse tri vidike trajnosti (ekologijo, družbo in ekonomijo) (Macek, 2013; Pais in Provasi, 2015), zato utegne pocasna preobrazba družbenoekonom­ske organiziranosti Matejev efekt rastoce udeležbe bolje izobraženih vsaj nekaj casa še dalje povecevati, številni izobraževalni programi, gradiva in spletne platforme pa ostati koristen, a ne zadosten pogoj za VITR. V nadaljevanju išcemo argumente za pospešitev oblikovanja organizacijske kulture, ki bi omogocila VITR v okviru razširjenega javnega interesa tudi v IO. OKVIRNI PREGLED STANJA NA PODROCJU VITR Mednarodno in s tem tudi slovensko izhodišce za opredelitev VITR je razhajanje med omejenimi naravnimi viri in nacelom rasti, ki usmerja organizacijo gospodarstva. Dr-žavno reševanje nasprotja med ekonomskimi in ekološkimi naceli je bilo v ospredju v 60. letih, o cemer govorita klasicni deli na tem podrocju Nema pomlad (Carson, 1972), ki je v izvirniku izšlo 1962, in Tragedija skupnega pašnika (Hardin, 1968). Toda usklajevanje med ljudmi poteka tudi zunaj državnih institucij in upošteva okolje, je ugotovila Ostromova (1990), nagrajena z Nobelovo nagrado za ekonomijo. Posledicno je bila priznana kljucna vloga lokalnih skupnosti za uveljavljanje koncepta trajnosti, ki prihaja v globalne strateške dokumente IO šele po treh desetletjih (ICAE, 2020; UIL, 2020), v slovenske strateške dokumente pa vsaj trenutno še ne. Prvotnemu kompromisu med ekonomijo in ekologijo je sledilo njuno zbliževanje npr. v konceptih varcevanja z energijo in kroženja snovi, kar za tradicionalne gospodarske enote na najnižji ravni – kmetije – ni nobena novost, v izobraževanju pa postaja prioriteta strank in gibanj (npr. za podnebno pravicnost) pa tudi Združenih narodov z Agendo 2030. Strokovna litera­tura kritizira neupoštevanje kulturne pestrosti v globalnih in nacionalnih dokumentih (Koulaouzides in Popovic, 2017; Popovic, 2018; Virtanen idr., 2020), slabo vodenje in institucionalizacijo VITR kot vseživljenjskega ucnega procesa. Neucinkovite imple­mentacije dosedanjih strateških dokumentov nekateri pojasnjujejo s hierarhijo moci, npr. »najvec izgube tisti, ki imajo najvec« (Anko, 2013, str. 17). Medtem netrajnostna raba naravnih virov vodi v pomanjkanje in posledicno iskanje dodatnih virov (npr. v ve­solju) in sodobnejših tehnologij (npr. hidravlicno drobljenje (fracking) za crpanje nafte, ki je bilo v Lendavi z vladno intervencijo prepreceno). Nadaljujejo in krepijo se kon­flikti zaradi nafte na Bližnjem vzhodu, vode v Afriki in žlahtnih kovin v Južni Ameriki. Evropsko gospodarstvo skuša družbene dileme razrešiti z bližanjem konceptu trajnosti in njegov del je tudi Slovenija. VITR obsega razlicne vsebine in pristope: • instrumentalni (tudi konservativni ali plitki), ki pricakuje spremembe šele z vec znanja in obcutljivosti, • emancipatorni (tudi radikalni ali globoki), ki terja spremembo ravnanja in opolnomocenje. Kljucni globalni akter za VITR je UNESCO, katerega diskurz iz »boja proti«, prek »pri­lagajanja in blaženja«, globalnega ucenja in državljanstva za odpravo revšcine in medge­neracijsko pravicnost (UNESCO, 1974) prehaja v »razumevanje sistemov«, »trajnostno pismenost« in transformativno ucenje (ICAE, 2020; UNESCO, 2017; UIL, 2020). Ti do-kumenti terjajo preusmeritev socioekološkega sistema kot celote s pomocjo že znanih konceptov, npr. transformacije. Transformacija naj bi bila kljucna naloga odraslosti, do katere vodita vkljucujoc skupinski dialog in kriticno vrednotenje. Za transformacijo ni po­membno le število sodelujocih, kar je najpogostejši kazalnik ucinka izobraževanja ali pri­sotnost ekspertov kot npr. v formalnem izobraževanju, ampak je kljucna konstrukcija do-dane vrednosti. To je za IO priložnost, saj pozna in prakticira sooblikovanje interpretacije z udeleženci izobraževanj v Temeljnem usposabljanju za trajnostni razvoj, tudi v navezavi s konceptom državljanstva. Tradicije okoljskega izobraževanja, izobraževanja za razvoj in izobraževanja za državljanstvo so kot podlago za razvoj globalnega državljanstva preucili Manion in sodelavci (2011) in ugotovili, da gre za retoricen poskus združevanja tradicij, temeljecih na zahodnem razumevanju civilne družbe, okolja in mednarodnega ekonom­skega razvoja, ki ohranja prej omenjene dihotomije in ne more uveljaviti kriticnosti. VITR torej ne gre mešati z globalnim državljanstvom, lahko pa se med seboj dopolnjujeta. V slovenskem IO se med drugim kot kljucni izzivi VITR pojavljajo neenotno razumeva­nje (kompleksnega) pojma, razpršene referencne tocke zanj in primanjkljaj raziskovalnih temeljev. Ne poznamo izobraževalnih potreb za razvoj VITR, dejavnikov vpliva na traj­nostno vedenje, ne kazalnikov VITR, cetudi okoljske spremembe trajajo že desetletja in se zacenjajo kazati že v številnih ekstremih. Tuji predlogi, ki jih privzemamo (država pa tudi sofinancira), so ali pa tudi ne prilagojeni našim razmeram (npr. projekt Bridge 47, gl. https://bridge47.org/). Brez poznavanja okolja in njegovih povezav z ljudmi (npr. Bogataj in Krc, 2018) si celo iz ugotovljenih vplivov na izmerjena znanja (npr. izobrazba matere, kolicina branja) težko pomagamo razvijati VITR, saj okolje in odnos do njega v meritve nista zajeta. Tudi sicer ni enostavno preliti podatkov v izobraževalne vsebine in ciljne sku-pine. Koristile bi sinteze sistemov znanja, interdisciplinarne in transdisciplinarne poveza­ve (Virtanen idr., 2020) ter poznavanje longitudinalnih trendov in motivov participacije in ucenja odraslih. V praksi primanjkuje izobraževalnih programov, ki obravnavajo ekosisteme, ravnovesja v naravi ter med naravo in družbo, casovno perspektivo ter vlogo biološke in socialne pestrosti. Kljub praksam, ki prispevajo k ohranjanju in razvoju lokalnih okolij ter in-tegrirajo razlicne vloge posameznika, so redki programi za mešane ciljne skupine in izkušenjsko ucenje. Eden takih programov so študijski krožki, ki pa so razviti za drug namen in ne kot orodje VITR. Spodbujanje avtonomije in medsebojnega sodelovanja lo-kalnih izobraževalcev za prilagajanje spremembam družbe in okolja hkrati bi bilo treba šele razviti in s tega vidika posodobiti obstojece izobraževalne aktivnosti. Primanjkuje splošno sprejetih metodoloških prijemov za VITR, ceprav jih nekateri viri že navajajo (Erculj idr., 2010; Jelen Mernik, 2016; Licen, 2015). Prezrta lokalna znanja in tradicije niso le dedišcina, ampak tudi zgled krožne organizacije, povezane z naravnim okoljem, saj jim ni tuje varcevanje z energijo, spoštovanje biološke in družbene pestrosti, nepred­vidljivost ter dolgorocni obstoj. Zato je VITR velika priložnost, da seže izobraževanje (zlasti pa IO) dlje, kot sega zdaj. Izziv je verjetno predvsem preobrazba iz mehanisticne zavesti v odnosnost, pomen in smisel na višjih ravneh organizacije, da bo mogoce VITR operacionalizirati (Lange, 2018). NAMEN ANALIZE Prvi namen analize je prispevati k boljši sistemski umestitvi VITR v nastajajoci nacional­ni program izobraževanja odraslih za prihodnje desetletje (2021–2030) in tako spodbuditi k enotnejšemu razumevanju pojma VITR ter k vkljucitvi okoljskih in trajnostnih vidikov v sistem, raziskave in prakso. Pri tem VITR opredeljujemo kot proces, nacin, pot, orodje za obstoj in delovanje skupnosti ne le na nacionalnem teritoriju in ne samo kot koncni cilj. Vanj vkljucujemo vse, ki so skupnosti pripadni (npr. Slovenci v zamejstvu in izseljenstvu) in so v skupnost voljni vlagati. Drugi namen analize je postaviti v ospredje nabor argu­mentov za doseganje zgoraj opisanega namena. Ne nazadnje želimo spodbuditi razvoj prakse, raziskovanja in sistema IO z vpogledom v nekatere dosedanje dosežke izobraže­vanja in z njim povezanih aktivnosti. METODA IN VIRI Z metodo analize dokumentov (Vogrinc, 2008, str. 124) smo analizirali predvsem domace (Globalno ucenje za spodbujanje trajnostnega razvoja v vzgoji in izobraževanju, 2012; Gobbo, 2011; Resolucija, 2013; Sedmak in Trnavcevic, 2009; Torkar, 2014; ZISS, 2019; ZIO-1, 2018), pa tudi nekatere pomembne mednarodne dokumente (ICAE, 2020; OECD, 2016; UIL, 2020), s poudarkom na tistih, ki so nastali v letu 2020 za izobraževanje. Anali­zirali smo tudi domace neobjavljene vire, ki se nanašajo na IO in VITR (Delovna srecanja, 2020; Fokusne skupine 1, 2, 3 in 4, 2020).2 Opazovane vidike in vire za vsako opazovano podrocje posebej (sistem, raziskave, praksa) prikazuje Preglednica 1 v poglavju Rezultati. Ta vkljucuje podatke fokusnih skupin in javnih posvetovalnih srecanj, ki jih je za pripravo Resolucije za obdobje 2021–2030 organiziral Andragoški center Slovenije v letu 2020 (Fokusne skupine 1–4, 2020), ter ugotovitve delovnih srecanj predstavnikov javnih zavo­dov v okviru Ministrstva za izobraževanje, znanost in šport (MIZŠ) o možnostih razvoja VITR, ki jih je v obdobju marec–december 2020 skliceval Sektor za razvoj izobraževanja na Uradu za razvoj kakovosti izobraževanja pri MIZŠ (Delovna srecanja, 2020). Kriterije trajnosti smo privzeli po literaturi (Virtanen idr., 2020) in jih ocenili okvirno z naslednjimi simboli: pretežno dosežen kriterij (+), pretežno ni dosežen kriterij (–), ni podatkov (?), nejasna zveza, težko oceniti (*). Ceprav velja VITR razlikovati od koncepta trajnosti, je med konceptom ter vzgojo in izo­braževanjem za njegovo doseganje jasna povezava: VITR prispeva k doseganju kriterijev trajnosti: • Kontekstualna odnosnost je vedno lokalno specificna in nastane po metodi snežne kepe. Zato jo je za sistem težko enoznacno opredeliti, za raziskave pa se v tej analizi nanaša na podatke zadnje raziskave Program za mednarodno ocenjevanje kompetenc odraslih (PIAAC). Praksa je vedno kontekstualna, ce vkljucuje deležnike in zajema vsebine in oblike VITR. • Upravljanje v sistemu in raziskavah ni skupnostno, v praksi pa je lahko, a ne nujno. • Izobraževanja, ki upoštevajo lokacijo in sodelovalno sintezo ter avtohtoni jezik kot izraz dinamicnih komunikativnih praks (npr. narecje). • Kakovost življenja je v IO pomembna in upoštevana, saj je to eden od namenov IO oz. vseživljenjskega ucenja. • Transcendenca je iz izobraževanja prej iztisnjena kot zaželena, saj desetletja poudarja-mo predvsem kognitivni vidik izobraževanja. Fokusna skupina 1: 17. 6. 2020 v Ljubljani na zavodu Cene Štupar, MIZŠ (do 3), ACS (do 3), ZLUS, ZiSSS, FF UL, FDV, predmet razprave: podporne dejavnosti, vkljucno z raziskovanjem, vodil jo je dr. Andrej Kohont. Fokusna skupina 2: 18. 6. 2020 v Ljubljani na zavodu Cene Štupar, predmet razprave: 1. prednostno podrocje: neformalno IO, MIZŠ (do 3), ACS (do 3), ZLUS, ZiSSS, ADS, JSKD, CNVOS, U3ŽO, ZDUS (Joži-ca Puhar). Fokusna skupina 3: Posvetovalno srecanje za pripravo ReNPIO 2021–2030-ministrstva, 30. 6. 2020, Ljubljana, Radisson Blu, Plaza hotel; https://web.acs.si/renpio2021-2030/dogodek2020-1. Fokusna skupina 4: Posvetovalno srecanje za pripravo ReNPIO 2021–2030-deležniki in socialni partnerji, 15. 7. 2020, Ljubljana, Radisson Blu, Plaza hotel; https://web.acs.si/renpio2021-2030/dogodek2020-2. REZULTATI Sistem V tem poglavju predstavljamo opredelitev VITR in njegovo organiziranost oz. umestitev v Nacionalnem programu IO in Letnem nacrtu dela ACS. Koncept VITR se izmenjuje in prekriva s pojmi okoljsko izobraževanje, zeleno izobraže­vanje in globalno ucenje (Delovna srecanja, 2020; Fokusne skupine 1–4, 2020; Globalno ucenje za spodbujanje trajnostnega razvoja v vzgoji in izobraževanju, 2012). Temeljni stra­teški dokumenti IO pojem trajnost navajajo, a ga podrobno ne utemeljujejo, npr. z defini­cijo, dosedanjimi dosežki, nacrti. Zakon o IO (ZIO-1, 2018) ne vsebuje pojmov »okolje« ali »narava«, trajnost pa omeni dvakrat: v 5. od 12 ciljev IO (»krepiti opolnomocenost na podrocju trajnostnega razvoja, zelenega gospodarstva, kulture in zdravja«) in v 21. clenu, kjer govori o neformalnih izobraževalnih programih za odrasle. Njegov 7. od 11 vsebinskih poudarkov je »trajnostni razvoj in zeleno gospodarstvo«. Izobraževalne programe oprede­ljuje s pojmom »neformalni izobraževalni programi za odrasle« (ZIO-1, 2018). Veljavni NPIO »nadaljnji razvoj VITR« navaja v poglavju Splošno neformalno izobraževa­nje kot novost in razvojno dejavnost (Resolucija, 2013). Med 11 poudarki oz. prednostnimi nalogami omenja »ozavešcanje o pomenu in usposabljanje za udejanjanje nacel trajnostnega razvoja«, v 5. od 15 dolgorocnih ciljev pa je cilj »Spodbujati ljudi k delovanju, premisleku in ustreznemu odzivanju na socialne, politicne, gospodarske, kulturne in tehnološke izzive ter h graditvi skupnosti po nacelih trajnostnega razvoja« (Resolucija, 2013). Nastajajoci NPIO (Resolucija, 2020) pojem »trajnost« uvede z dokumentoma Strategija razvoja Slovenije 2030 in Agenda 2030 ter ga umesti med vsebinske prioritete. Omenja dosežke splošnega izobraže­vanja in nujnost promocije, nato pa med izhodišci za prihodnje desetletje navede le raziskavo PIAAC (OECD, 2016). Trajnost (predvidoma VITR) se ponovno pojavi v segmentu »splo­šno izobraževanje«, toda med podalinejami, kjer so naštete zmožnosti, oblike pismenosti ter »razvojne dejavnosti«. Zdi se torej, da bo VITR odslej podskupina oblik pismenosti, kar je novo in doslej neargumentirano. Izobraževalni programi so razvršceni na razlicne nacine, npr. glede na javno veljavnost v: 1. javno veljavne programe (16. clen) za dva namena (pi-smenost in splošno izobraženost) in 2. neformalne izobraževalne programe (z istima name-noma, ki jima jih je pridruženih dodatnih sedem) ali glede na namen (za trg dela, pismenost, splošno izobraženost), kjer se prav tako locijo javno veljavni in ne javno veljavni programi. Andragoški center Slovenije sledi Programu dela, v katerem je za leto 2020 (verzija 12. 8. 2020) trajnostni razvoj naveden pod nekoliko drugacnim naslovom kot v NPIO, in si­cer »Neformalno ucenje in izobraževanje odraslih«. Programoteka in spletna stran VITR umešcata med programe splošnega usposabljanja in spopolnjevanja, kot jih predvideva 6. clen ZIO-1 (2018), oz. med neformalne izobraževalne programe za odrasle, opredeljene v clenih 21–23.3 Zadovoljuje lahko le posamicni namen (npr. 7. alinejo: trajnostni razvoj in Za pravni okvir študijskih krožkov kotstrukturnega modela skupnostnega ucenja, ki ga razvijamo vec kot 25 let in bi ga veljalo zaradi dobrih rezultatov zakonsko zašcititi kot javno dobro, je bilo predlagano besedi-lo: »V podporo skupnostnemu ucenju v lokalni skupnosti se odraslim omogoci ucenje v študijskih krožkih. zeleno gospodarstvo) ali dva (tudi 5. alinejo: graditev skupnosti in delovanje v njej), lahko pa kar vse hkrati. Tudi v fokusnih skupinah (Fokusne skupine 1–4, 2020) in neformalnih razpravah (Delovna srecanja, 2020) je bilo ocitno neenotno razumevanje VITR, saj sta se pojma trajnost in izobraževanje za trajnostni razvoj pojavljala v povezavi s cilji, dejavnost-mi in interesi sodelujocih (globalno ucenje, spodbujanje podjetništva, ucenje na prostem, upoštevanje dedišcine v izobraževanju itd.). Raziskave in analize Mednarodna raziskava PIAAC (OECD, 2016) med 1350 vprašanji ne vsebuje nobenega podatka o naravnem okolju in njegovi rabi. Zato ni dobra podlaga za opredelitev razi­skovalnih potreb na podrocju VITR, kar smo tudi preizkusili ob ovrednotenju socialnega kapitala za izbrano ciljno skupino in ugotovili, da kazalci »skupnostnega« delovanja k VITR zaradi odsotnosti povezav z okoljem ne morejo prispevati. Analize, ki vkljucujejo odrasle, se nanašajo na šolski kurikul in stališca uciteljev, zlasti sre­dnješolskih (Gobbo, 2011; Sedmak in Trnavcevic, 2009; Torkar, 2014). Razmeroma enotno ugotavljajo, da anketirani VITR razumejo kot pomemben vseživljenjski proces, ki ga po svojih moceh že vkljucujejo v pouk, a podrocja ne poznajo, zato je VITR odvisen od zavze­tosti posameznika. Želijo si usposabljanj, prakse, didakticnih gradiv in smernic (Sedmak in Trnavcevic, 2009). Anketa in akcijsko raziskovanje potencialov, vrzeli ozavešcanja, znanja in aktivnosti VITR v IO (ZISS, 2019) sta pokazala prisotnost VITR v študijskih krožkih, na delavnicah in promocijskih dogodkih, prepušcenost samoiniciativi izvajalcev, posamicne zglede in izobraževalne aktivnosti ter željo po smernicah in financiranju tega podrocja. Glede usposobljenosti so bili sodelujoci mnenja, da niso povsem neusposobljeni, ampak so za VITR delno usposobljeni, ker so si vsaj površinska znanja pridobili z lastnim zani­manjem in posamicnimi izobraževanji. Pomoc pricakujejo zlasti pri vkljucevanju VITR v programe in vsebine (57 %), pri možnostih za dodatna usposabljanja (57 %) in materialni podlagi za razvoj VITR (40 %). Zanimive so njihove ugotovitve o tem, ali z VITR lahko vplivamo na vedenje ljudi in kaj bi bilo treba storiti za to (ZISS, 2019). Ugotovitve navaja-mo v zaporedju po njihovem pomenu, kot so ga opredelili anketiranci (ZISS, 2019): • organizacijski vzorci višjih ravni so netrajnostni, npr. mobilnost, ki bi jo udeleženci zelo radi spremenili v trajnostne oblike (vlak, kolo itd.), cesar pa sami ne morejo; • poenostavljeni in enoznacni motivi, kot sta »strah za prihodnost« ali »varcnost«, niso zadostni, ker npr. samooskrba (z oblacili, semeni, hrano) ni vedno cenejša od obstoje-ce oskrbe, ampak je smiselna le v kombinaciji z drugimi motivi (npr. kakovost, osebni vpliv na razvoj in uporabo vešcin); • spreminjanje ravnanja mora biti prilagojeno konkretnemu okolju in ne na ravni splo­šnih usmeritev; Študijski krožki, ki jih ureja ta zakon, morajo biti organizirani tako, da omogocajo povezanost ucenja s spre­membami v okolju […] s cimer bi opredelili strukturo, hkrati pa tudi kadrovske pogoje za izvajanje te oblike skupnostnega neformalnega izobraževanja odraslih ter prispevali k opredelitvi minimalnih normativnih stan­dardov kakovosti za njihovo izvajanje, ce so financirani iz javnih sredstev« (Možina, 2019, str. 23). • posebnosti programov VITR glede na ponudbo ucenja jezika ali IKT so v lokalno specificnih možnostih, ki jih je veliko, kar omogoca, da je udeleženec soustvarjalec prakticnih in uporabnih rešitev, ne pa objekt za npr. transmisijo vsebin; • potrebna je povezanost vsebine in aktivnosti s ciljno skupino ter hkrati s konceptom trajnosti kot takim ali pa s konkretno aktivnostjo, ob kateri razvijamo razumevanje nacel trajnosti; • multiple vloge vodje in izvajalca VITR terjajo usposabljanje, ki presega kognicijo, saj so poleg vsebinskih referenc potrebne tudi custvene in socialne kompetence in reference. Praksa VITR Izobraževalni programi Prva izobraževalna programa za VITR v IO je razvil Andragoški center Slovenije. Prvi, Temeljno usposabljanje za trajnostni razvoj (Anko idr., 2007), je bil ponujen tudi uciteljem, in sicer z umestitvijo v Program stalnega strokovnega izpopolnjevanja uciteljev leta 2012, drugi, Razširjeno temeljno usposabljanje za trajnostni razvoj in zeleno gospodarstvo v pove­zavi s podnebnimi spremembami (Bogataj idr., 2016), pa predvsem vodstvenim in strokov­nim delavcem v IO. Izobraževalna programa Gradimo za jutri (2014) in Obnavljamo staro za novo kakovost bivanja (2019) sta nastala v okviru Posoškega razvojnega centra. Med ljudskimi univerzami so na podrocju VITR izstopajoce UPI Žalec, ki je z ambicioznimi štu­dijskimi krožki, npr. Tri, dva, ena-priložnost za trajnost še ni zamujena, povezovala delež­nike (lokalno skupnost, razvojno agencijo) in znane okoljevarstvenike (Anclin in Križnik, 2018), Ljudska univerza Ajdovšcina (LUA), ki je razvila program Zdravo za nas in naravo in v okviru Centra medgeneracijskega ucenja spodbuja omejevanje kolicine odpadkov in uporabo naravne kozmetike, ter Ljudska univerza (LU) Slovenska Bistrica, ki z uporabo elektricnega avtomobila javno promovira trajnostno mobilnost. Tudi nekateri drugi primeri kažejo potenciale za aplikacijo na podrocja, kot so prehrana, mobilnost, oblacenje, raba vode, organizacija pisarniškega dela, javnega narocanja, ucenje iz zgledov in uveljavljanje samoorganizacije (Bogataj, 2013b; Klec, 2020; Resnik Planinc in Ogrin, 2017). Ucna gradiva in publikacije Ucno gradivo Berilo o trajnosti (Anko idr., 2009), posodobljeno z naborom domacih primerov dobre prakse (Bogataj, 2013b), je v širši uporabi tudi zunaj IO. Zbirnik in ute­meljitev skupinskih metod (Licen idr., 2015) poudarjata povezavo VITR z dejavnostmi, veliko metodološko pestrost in vlogo »osvobajajocih socialnih praks«. Tudi drugi avtorji poudarjajo pomen skupinskih metod, debate, projektnega dela in pogovora ter transfor­mativnega ucenja, ki je »signifikantno« in »izkustveno« (Piciga idr., 2016; Sedmak in Trnavcevic, 2009, str. 106). Zanimiva je publikacija študijskega krožka Sivka (Mohorcic idr., 2017), ki sicer ni bila namenjena VITR, a bi jo vanj sprico njene celovitosti smeli umešcati. Domišljen in obcudovanja vreden nabor publikacij redno nastaja v okviru Poso­škega razvojnega centra (2016; Rejec, 2008, 2009; Rejec in Kutin, 2014; Rejec idr. 2013). Nedvomno je publikacij, projektov in promocijskih dogodkov še vec in prav tako institu­cij, ki bi bile lahko referencne za VITR, zato nas celovit pregled prakse še caka. Spodbujanje, ozavešcanje in promocija Spletna stran znamenjatrajnosti.si povzema prvo ucno gradivo in obcasno javnost tudi informira. Podobno velja za obcasne dogodke, npr. delavnice, predavanja in promocijske dogodke, med katerimi v ospredje postavljamo redno izvedbo Tedna izobraževanja za trajnostni razvoj. Inovativni so tako imenovana znanstvena dialoška srecanja, ki jih or-ganizira Razvojno-izobraževalni center Novo mesto, ter ucna dejavnost Ljudske univerze Ajdovšcina v ucnem centru na Brjah v Vipavski dolini (o samooskrbi s sadjem, kom­petencah za prevzem kmetije). Vsaj tretjina študijskih krožkov raziskuje in posodablja dedišcino ter razkriva temeljno povezavo skupnosti z naravnim okoljem, kar je odlicno pokazala tudi razstava ob njihovi 25-letnici (Bogataj, 2018). Promocijske aktivnosti An-dragoškega centra Slovenije se preobražajo v ozavešcanje ter se pri tem naslanjajo na projekt EPALE in pobude maticnega ministrstva (npr. za promocijo globalnega ucenja). Zagotavljanje nacela trajnosti v VITR Preglednica 1 Kriteriji trajnosti za predstavljene vidike izobraževanja odraslih Kriterij trajnosti SISTEM RAZISKAVE IN ANALIZE PRAKSA VITR Kontekstualna odnosnost ? – + Skupnostno upravljanje – – * Izobraževanje, ki upošteva lokacijo, sodelovalno sintezo in medsebojne soodvisnosti – – ? Jezik kot izraz dinamicnih komunikativnih praks + – + Kakovost življenja (zdravje, družbena odgovornost) + + + Transcendenca (zgodbe, miti, prepricanja, pripadnost, pricakovanja) – – * VIRI ZIO-1, 2018; Resolucija, 2013; Resolucija, 2020; Fokusne skupine 1–4, 2020; Delovna srecanja, 2020 Spremenljivke OECD (2016); Fokusne skupine 1–4, 2020; Delovna srecanja, 2020 Literatura v poglavju Praksa VITR Legenda. (+) pretežno dosežen kriterij, (–) pretežno ni dosežen kriterij, (?) ni podatkov, nejasna zveza, (*) težko oceniti Preglednica 1 prikazuje tri vidike izobraževanja (sistem, raziskave in analize ter prakso VITR) skupaj z uporabljenimi viri in okvirno oceno doseganja kriterijev trajnosti (Virta­nen idr., 2020). Preglednica kaže, da so trije kriteriji trajnosti izrazito slabo doseženi: 1. skupnostno upravljanje; 2. izobraževanje, ki upošteva medsebojne soodvisnosti in ne le kognitivnih dimenzij znanja; in 3. upoštevanje transcendence v smislu pripadnosti prostoru in casu bivanja v njem. RAZPRAVA VITR je v razlicnih oblikah in pod razlicnimi poimenovanji prisoten že vec desetletij ter postopoma širi javni interes z varovanja izjemnih naravnih objektov in pojavov na prilaga­janje družbe spremembam. Cetudi so mednarodni in domaci teoretiki, pa tudi UNESCO že pred slabim desetletjem poudarjali potrebo po transformativnem ucenju, to danes v slovenski praksi IO obstaja le v sledovih in ob robu financnih tokov, usmerjenih predvsem v zaposljivost in pismenost na podlagi argumenta socialnih primanjkljajev. Soodvisnosti v družbi in z naravo še išcejo razumevanje in svoje mesto v odlocanju in ravnanju najbolj odgovornih za sistem IO v Sloveniji. Iskanje navdiha se iz tujine preusmerja v lastno dedišcino, saj avtohtona ljudstva celovitosti družbe in narave niso nikdar pretrgala, kar smo v izbiri kriterijev v tem prispevku upoštevali. Preobrat se zdi v Sloveniji prepleten s politicno voljo in splošnim ustrojem gospodarstva, zato ne preseneca, da se proti enotne-mu razumevanju VITR še prebijamo. V praksi imamo zanj precej prednosti, kot so struk­tura poselitve, tradicija gospodarjenja z zemljišci in zanimanje posameznikov in institucij za okolje. Toda VITR je hkrati ujet v sistemsko razsipnost s surovinami in energijo ter skrajno pocasen odziv nosilcev odlocanja na dosedanje izobraževalne pobude in potrebe okolja. Ne vemo pravega razloga za to, da je bil VITR doslej v izobraževanju in v IO dopušcen, ne pa tudi sistemsko podprt ter da ostaja tudi za prihodnje desetletje (do izteka leta 2030) v strateških dokumentih le omenjen, ne pa tudi razvit in razvejen. Usmeritev IO v primanjkljaje in marketing že dve desetletji te vsebinske vrzeli ni odpravila, kljub mednarodnim obvezam za to. Sistemski okvir »splošno in neformalno izobraževanje«, kamor je VITR v IO umešcen, ni cvrst, saj se njegova naslovna pojma pojavljata izme-nicno, vcasih pa skupaj, za zdaj pa brez širšega konsenza o njegovi vsebini in zasnovi. Brez raziskovalne podlage, npr. podatkov o izobraževalnih potrebah, je VITR v neenakem položaju z drugimi podrocji IO. Zato sta število in raznolikost publikacij, izobraževanj in promocijskih dogodkov, ki jih ponuja praksa, pomembno izhodišce in pobuda za razvoj sistemske ravni. Majhni, a redni, razpršeni in premišljeni koraki brez vecjih donosov in izgub so skladni s policentricnim konceptom VITR, njegovo pozornostjo lokalni ravni, metodološko usmeritvijo v sodelovalno in skupnostno ucenje, s sintezo in sinergijami sistemov znanja (npr. multi- in transdisciplinarnost), preobrazbo iz utilitarnih v odnosne motive ter celo upoštevanje transcendence, vsebovane v jeziku in vedenju (Virtanen idr., 2020). VITR v slovenskem IO torej obstaja, a je trenutno Pepelka. Prihodnost VITR ne izhaja iz zasebnih, ampak iz javnih potreb. Morda prinaša celo pre­senecenja, kar nakazujejo najnovejši kriteriji za VITR, ki bolj kot formalno izobrazbo upoštevajo avtohtone lokalne vzorce bivanja in delovanja tudi v strateških dokumentih (ICAE, 2020; UIL, 2020; Virtanen idr., 2020). Prenos težišca z (dragih) pozitivisticnih pristopov, zasnovanih od zgoraj navzdol, k celovitejši zasnovi od mikrolokalnih skupnosti navzgor, nakazuje zahtevnost, pa tudi privlacnost VITR v prihodnosti ter se v celoti skla­da z ugotovitvami analize, ki so jo v letu 2019 izpeljali strokovni delavci v IO pod okriljem Zveze izobraževalnih in svetovalnih središc (ZISS, 2019). Razvitosti VITR torej ne sodimo po umestitvah v strateške dokumente, ki mu sicer do-locajo financne in kadrovske možnosti, ampak po njegovih ucinkih na zadovoljevanje javnega interesa v najširšem smislu. Ne zanikamo poudarjene potrebe po dvigu bralne pismenosti in delu z ranljivimi ciljnimi skupinami (Resolucija, 2020), želimo pa pouda­riti strateško potrebo tudi po VITR, okoljskem znanju, vešcinah in kompetencah. Teh ne potrebujejo le ranljive skupine, ampak vsi prebivalci Slovenije, k cemur nas že zavezujejo mednarodne pogodbe, npr. Pariški sporazum (Piciga, 2020). Izhodišce, argumenti in smer razvoja so jasni in so naslednji: • Izhodišce so naravoslovne vsebine in mikrolokalna tradicija prilagoditev nanje, ker gre za kumulirane skupinske izkušnje, ki povezujejo tradicijo z vizijo prihodnosti. Po-leg prakse bo izhodišce utrdila (trenutno neobstojeca) znanstvena podlaga, ki je pogoj, hkrati pa ne zagotovilo za kontekstualizirano razumevanje povezav in predvidevanje posledic izobraževanja (Lange, 2019, str. 1954). • Argumentov za VITR ne postavljajo le mednarodni dokumenti, kot so UIL (2020), ICAE (2020) in drugi, trenutno upoštevani selektivno. Kljucna je tudi percepcija po­tencialnih udeležencev, ki soustvarjajo interpretacije in skupaj išcejo rešitve. Ta bi-stveni konstitutivni element VITR ni redukcionisticen, antropocentricen in individua­listicen primer t. i. bancniškega izobraževanja, ampak dinamicen in konstruktivisticen ter izhaja iz informirane refleksije in skupinske kriticne razprave, torej soustvarjene transformacije (npr. Burns, 2018), ki presega socialni konstruktivizem. • Smer razvoja je policentricna izobraževalna ponudba, ki upošteva dinamiko spre­memb, se osredotoca na odnose, soodvisnosti, ravnotežja, harmonijo, celovitost, inte­griteto in pravicna razmerja. Cilj torej ni akumulacija racionalnega znanja, ampak na njeni podlagi obvladovanje dinamike odnosov, ki vkljucujejo moralnost, reciprocnost in ustvarjalne sinergije tudi na višjih ravneh organizacije (O´Sullivan, 2002, v Lan­ge, 2019, str. 1959). V tem vidimo vlogo strokovnih delavcev v IO v VITR, ki se že zdaj na razlicne nacine ukvarjajo s povezovanjem, spodbujanjem ustvarjalnosti, men-torstvom in upoštevanjem tudi custvenih, duhovnih in domišljijskih dimenzij ucenja (Burns, 2018). Koncept skupnosti prakse, predstavljen v Licen idr. (2017), je taki smeri razvoja najbližji in ne zanika domace definicije ucece se skupnosti (Bogataj in Pecar, 2013), na kateri temelji VITR in ki presega posameznika, a je nižja organiza­cijska raven od države. SKLEPI Ce je VITR v javnem interesu, ga velja razumeti precej širše, kot ga trenutno opredeljujejo nastajajoci strateški dokumenti za IO (npr. Resolucija, 2020). Prvo in kljucno izhodišce za VITR je doživljanje narave. Tuji vzori so lahko navdih, niso pa kriterij, ker imata prednost avtenticnost in samoorganizacija, prilagojena konkretnim razmeram, ki so po planetu in tudi med evropskimi državami razlicne. Cilji VITR v IO, stabilni, odkar so bili postavlje­ni, so usmerjeni predvsem v razumevanje in zmanjševanje vpliva posameznika, skupin in skupnosti na naravo in soljudi, kar terja poznavanje nosilne sposobnosti okolja ter veliko družbeno odgovornost za nego horizontalnih in vertikalnih soodvisnosti (Jelen Mernik, 2016). Skupinske metode so primarne in tudi naši družbi niso tuje, zato jih velja uporablja-ti in nadgrajevati tudi v urbanih okoljih in javnem sektorju. Med ciljnimi skupinami gre posebna pozornost odlocevalcem, šele za njimi izobraževalcem ter tistim, katerih ustanove so okoljsko problematicne (npr. onesnaževalci zraka, vode, zemljišc, vecji potrošniki ener­gije). Bistveno je povezovati udeležence z razlicnim znanjem, interesi in stopnjo ozavešce­nosti, ker tako zagotovimo ustvarjalni naboj za kakovostne refleksivne debate. Za vodenje takih skupin morajo biti strokovni delavci v IO vsebinsko usposobljeni, kar pa ne zadostuje za kakovosten VITR, saj slednji terja reference tudi na drugih podrocjih, npr. na podrocju vodenja skupinske dinamike. Z okoljskimi vsebinami je treba nadgrajevati oblike, ki že povezujejo vec generacij, kakršni so denimo študijski krožki, cetudi je medgeneracijskost le stranski ucinek kakovostnega dela njihovih mentorjev (Cepin idr., 2019, str. 116). Institucije in projekti IO naj v izhodišcu ugotovijo svoj ogljicni odtis ter ga poskusijo zmanjšati (z mobilnostnim nacrtom, delitveno ekonomijo, samoevalvacijo delovanja, ki vkljucuje tudi nacin odlocanja, in podobno). Kolektivna akcija, ki ni ideološka, ampak temelji na motivu razvoja lokalnega okolja znotraj njegovih nosilnih sposobnosti, v našem prostoru že poteka, zato tudi imamo možnost, da jo posodobimo in približamo urbane-mu nacinu življenja. VITR torej terja pogum za nenehno dinamiko odpiranja novemu ob hkratnem ohranjanju identitete. Ceprav si želimo hitrejšega sistemskega odzivanja na do-sežke in pobude, je ena od razsežnosti VITR tudi potrpežljivost. Med drugim se nanaša na spoznanje, da izobraževanje ne spreminja le posameznika in družbe, ampak tudi vmesno, intermediarno raven kolektivne akcije. Ker so se teoretske podlage za slednjo razvile z motivom skrbi za okolje, so primerno izhodišce tudi za udejanjanje koncepta trajnosti in z njim za uveljavitev VITR. 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Povzetki proaktivne kavarne – moderiranih omizij. https://www.ziss.si/ziss/novice-13482/povzetki-proaktivne-kavarne-moder­iranih-omizij-13487/ Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 139-151 UDK: 374.7 DOI: https://doi.org/10.4312/as/9584 Znanstveni prispevek Urška Gacnik, Jernej Kovac MNENJA O IZOBRAŽEVANJU STAREJŠIH OSEB NA KULTURNO-UMETNIŠKEM PODROCJU POVZETEK Predstavljamo raziskavo o mnenju stanovalcev domov za starejše o izobraževanju na kulturno-umetni­škem podrocju. V raziskavi nas je uvodoma zanimalo, kakšno je mnenje o pomenu izobraževanja na kulturno-umetniškem podrocju, v nadaljevanju pa smo posebno pozornost namenili ugotavljanju obstoja razlik v mnenju o pomembnosti izobraževanja na kulturno-umetniškem podrocju glede na spol, najvišjo stopnjo pridobljene izobrazbe, izvorno okolje in starost. Raziskovalni vzorec je vkljuceval 77 udeležen­cev, ki bivajo v domovih za starejše v Mariboru. Izsledki raziskave kažejo, da se velika vecina starejših oseb zaveda pomena izobraževanja na kulturno-umetniškem podrocju. Ob tem se je izkazalo, da moški in osebe z višjo stopnjo izobrazbe izobraževanju na kulturno-umetniškem podrocju pripisujejo vecji po-men kot ženske in tisti z nižjo stopnjo izobrazbe, medtem ko pri kategorijah izvorno okolje in starost ni bilo zaznati vecjih razlik. Pridobljene ugotovitve lahko služijo kot smernice za nadaljnje nacrtovanje in raziskovanje izobraževanja na kulturno-umetniškem podrocju pri starejših osebah, ki bivajo v domovih. Kljucne besede: izobraževanje, kultura, umetnost, starejše osebe, domovi za starejše A STUDY OF OPINIONS ON CULTURE AND ARTS EDUCATION FOR ELDERLY PEOPLE – ABSTRACT The article studies opinions on culture and arts education for elderly people in retirement homes. First, we wanted to discover the importance culture and arts education has for elderly people. Next, we focused on identifying differences in opinions on the importance of education in the cultural and artistic field based on gender, level of education, living environment, and age. Our research sample comprised of 77 people residing in retirement homes in Maribor, Slovenia, who filled in our questionnaire. The research shows that culture and arts education is of high importance to elderly people; it holds greater value to men and to those with a higher level of education. However, there are no significant differences based on age and living environment. The findings can serve as guidelines for planning and further research on education in the field of culture and arts for elderly people in retirement homes. Keywords: education, culture, art, elderly people, retirement homes Urška Gacnik, mag. prof. pedagogike, urska.gacnik@student.um.si Doc. dr. Jernej Kovac, Oddelek za pedagogiko, Filozofska fakulteta, Univerza v Mariboru, jernej.kovac@um.si UVOD Številni avtorji (npr. Bagari, 2018; Bednaš idr., 2019) ugotavljajo, da ima Slovenija velik delež starejšega prebivalstva v populaciji. Po Filipovic Hrast in Hlebec (2015) narašcanje deleža starega prebivalstva prinaša tudi mnogotere posledice. Moody in Sasser (2018) pišeta, da s starostjo pride poleg telesnih tudi do nekaterih pomembnih psiholoških spre­memb na podrocju samopodobe, socialnih odnosov, družbenih vlog in kognitivnih pro-cesov. Zato je pomembno, da se clovek na starost in vse spremembe, ki jih to obdobje prinaša, ustrezno pripravi. Predvsem je pomembno, da v obdobju starosti ostane aktiven in poskuša živeti cim bolj kakovostno (Ramovš, 2003, 2005b). Ramovš (2005a) ugotavlja, da je eden od pogojev za kakovostno starost in hkrati pomembna potreba starejših oseb potreba po izobraževanju. Starejše osebe z izobraževanjem ne pridobijo samo znanje, vešcine, vrednote in s tem boljšo samopodobo, temvec prek izobraževanja sprošcajo tudi svojo ustvarjalnost in domišljijo. Pomembno izobraževalno podrocje, kjer starejše osebe lahko izražajo svojo ustvarjalnost in domišljijo, je kulturno-umetniško, ki lahko pozitivno vpliva na njihovo telesno in psihicno pocutje (Perry Magniant, 2004; Ramovš, 2003), pri cemer so posebej izpostavljeni socialni odnosi (Phillips in Flood, 2007). Na podlagi teh ugotovitev smo se odlocili prouciti mnenja o pomenu izobraževanja na kulturno-umetni­škem podrocju pri osebah v domovih za starejše. IZOBRAŽEVALNE DEJAVNOSTI S KULTURNO-UMETNIŠKEGA PODROCJA V DOMOVIH ZA STAREJŠE Starejši se lahko po upokojitvi vkljucujejo v številna društva, ki ponujajo razlicne izobra­ževalne dejavnosti (Macuh, 2017). Skupna znacilnost vseh teh dejavnosti je usmerjenost v cim bolj samostojno in kakovostno življenje starejših oseb (Filipovic Hrast idr., 2014, v Macuh, 2017; Ramovš, 2003), k cemur so naravnane tudi izobraževalne dejavnosti v domovih za starejše. Poleg zagotavljanja institucionalnega varstva je pomembna vloga domov za starejše tudi skrb za socialne stike in prostocasne dejavnosti stanovalcev, saj s tem spodbujajo njihovo avtonomno vedenje (Kadushin, 2004, v Li idr., 2010; Kane in Kane, 1987, v Li idr., 2010). Pri udejstvovanju starejših oseb na kulturno-umetniškem podrocju poznamo vec strategij, naj omenimo participatorne, kar pomeni, da starejše osebe v teh dejavnostih aktivno sodelujejo, in opazovalne, kjer starejše osebe posluša­jo ali drugace spremljajo potek dejavnosti (Lunežnik idr., 2018). Knjižnice, skupine za samopomoc, kulturne prireditve, mesecna praznovanja rojstnih dni, praznovanja neka­terih verskih praznikov in obicajev, pikniki, srecanja s svojci in prostovoljci so nekatere aktivnosti, ki jih ponujajo domovi za starejše (Belic, 1997). Med osnovne prostocasne aktivnosti štejemo še branje, pogovor s prijatelji, gledanje televizije, poslušanje radia in sprehod (Devi in Murugesan, 2006, v Li idr., 2010). Med glasbenimi aktivnostmi so v domovih za starejše najpogostejše kulturne prireditve, koncerti zborov in drugih glasbenih skupin, nastopi plesnih skupin, folklore ipd. Pomembna dejavnost s podrocja glasbe, ki je v domovih za starejše pogosto ponujena in obiskana, je pevski zbor. Neka­tere študije ugotavljajo, da je tudi ples aktualna prostocasna dejavnost med starejšimi osebami (Krekula idr., 2017, v Alfredsson Olsson in Heikkinen, 2019; Ronström, 1998, v Alfredsson Olsson in Heikkinen, 2019). Na podrocju likovne umetnosti lahko omenimo ustvarjalne delavnice v domovih za starejše, kjer stanovalci izdelujejo razlicne izdelke, ki jih lahko tudi razstavijo (Belic, 1997). V sklop ustvarjalnih delavnic lahko uvrstimo slikanje, kiparjenje, rocna dela in podobno. Druga možnost vpeljevanja umetnosti v domove za starejše so ogledi razstav, pripravljenih v domu ali drugje. Z ogledom razstav starejše osebe dobijo vpogled v umetnost, si ustvarijo mnenje, ali dobijo navdih za lastno ustvarjanje (Buchalter, 2011; Perry Magniant, 2004). V domovih za starejše imajo lahko organizirano likovno terapijo in likovno izobraževanje. Likovna terapija temelji na likovnih dejavnostih (npr. risanje, slikanje), ki posamezniku omogocajo, da prek ustvarjalnega procesa prepozna in izrazi svoja notranja doživljanja (npr. obcutja, misli, notranje konflikte) (Randick in Dermer, 2013). Likovno izobraževa­nje (npr. slikarske delavnice) pa se osredotoca na spoznavanje osnovnih elementov likov­ne umetnosti in nacel oblikovanja (npr. vrednote, linije, oblike), obenem pa posameznika uci uporabiti ta znanja za ustvarjanje bolj zapletenih in estetskih izdelkov. Pri tem je treba izpostaviti, da se likovno izobraževanje bolj osredotoca na izdelek, medtem ko se likovna terapija osredotoca predvsem na proces ustvarjanja (Hetland idr., 2013). Buchalter (2011) ugotavlja, da je pri likovni terapiji na zacetku dejavnosti pomemben predvsem izbor ustreznega materiala in drugih likovnih pripomockov. Pri likovni terapiji ali ustvarjalnih delavnicah je najbolje, da damo starejšim osebam že zaceto delo. Naj­slabše je, da pred sabo dobijo prazen list papirja. Dober primer ustvarjanja so mandale, zapolnjevanje prostorov in dokoncevanje že zacetih risb. Najuspešnejša in najprimernej­ša tehnika za starejše osebe je kolaž, ki vkljucuje lepljenje, trganje in rezanje. Tehnika kolaža spodbuja inovativnost, kreativnost in ohranjanje materialov. Vsak koncni izdelek sam zase dobro funkcionira, ne moremo ga oznaciti za dobrega ali slabega. V sklopu te tehnike lahko starejšim ponudimo vec razlicnih dejavnosti: ustvarjanje spominskih ko­lažev iz fotografij, ustvarjanje kolaža z robcki (služi za izkazovanje emocij), izdelovanje skupinskih kolažev (v ospredju so komunikacija med clani, razdelitev vlog, sodelovanje in skupno prevzemanje odgovornosti). Po Perry Magniant (2004) je tudi kiparjenje lahko uspešna likovna terapija za starejše osebe. Med aktivnosti likovne terapije prištevamo to-rej risanje, slikanje, ustvarjanje z razlicnimi materiali, barvanje, izrezovanje in podobno. Terapijo lahko izvajajo terapevti, medicinske sestre ali specialisti (Putri in Sulistyowati, 2019). Vse naloge na delavnici se izvajajo v tišini, nato se izdelki komentirajo. Predvsem je pri tem pomembno, da se izražajo obcutki, ki so jih starejše osebe doživljale med ustvarjanjem. Koncna estetska vrednost izdelkov pri likovnih terapijah ali ustvarjanjih ni pomembna (Rudolf, 2016). V sklopu bralnih aktivnosti domovi za starejše ponujajo denimo bralne urice, branje literature, pogovor o knjigah, uporabo knjižnice. Prav tako sem uvršcamo razne lite-rarne prireditve, kot so predstavitve literarnega ustvarjanja stanovalcev in poslušanje recitalov. Omenimo še ogled gledaliških ali lutkovnih predstav. Predstave si lahko sta­rejše osebe ogledajo v domu starejših ali v gledališcu. Starejšim osebam ta dejavnost omogoca sprostitev in druženje, v veliko primerih pa tudi ucenje, kar je odvisno od tematike predstav. Med kulturno-umetniške dejavnosti lahko uvrstimo tudi razlicna predavanja, denimo poto­pisna. Prek njih stanovalci domov za starejše podoživljajo svoje spomine, odkrivajo nove tematike in pridobivajo nova znanja. Hkrati tako ohranjajo stik s casom in življenjem zunaj doma za starejše. Podobno velja tudi za tecaje in kuharske delavnice v domovih za starejše, ki so vezani na razlicne tematike in lahko stanovalcem ponudijo novo znanje. Med aktiv­nosti, ki ne zahtevajo veliko lastne angažiranosti stanovalcev, lahko štejemo filmske vecere. Pomemben del aktivnosti v domovih za starejše so še praznovanja in ohranjanje razlicnih navad starejših oseb. Sem sodijo tako verska praznovanja kot drugi prazniki (npr. v Sloveniji Prešernov dan, rojstni dnevi, pustovanje, silvestrovanje). Prek teh aktivnosti se stanovalci neformalno družijo ter bolj povežejo med seboj in tudi z osebjem v domu starejših. Po Wexler (2014) lahko mnoge aktivnosti na kulturno-umetniškem podrocju, ki potekajo v domovih za starejše, tudi prepletemo. Primer so lahko ustvarjalne delavnice z izde­lovanjem lutk in prirejanje lutkovne predstave stanovalcev. Tudi ples lahko združimo z drugimi glasbeno-gibalnimi aktivnostmi v domovih za starejše osebe, kjer se povezujejo fizicna aktivnost, glasba in ponekod tudi petje. VPLIV KULTURE IN UMETNOSTI NA KAKOVOST ŽIVLJENJA STAREJŠIH OSEB V DOMOVIH ZA STAREJŠE Številni avtorji (npr. Ramovš, 2003; Perry Magniant, 2004; Lunežnik idr., 2018) ugotav­ljajo pozitiven vpliv kulturno-umetniških dejavnosti na kakovost življenja starejših oseb. Cohen (2006, v Lunežnik idr., 2018) piše, da tedenska udeležba starejših v kulturno-ume­tniških dejavnostih vodi v manjše uživanje tablet in manj obiskov pri zdravniku. Pokazalo se je tudi, da kadar starejše osebe zgolj pasivno spremljajo dejavnosti s kulturno-umetni­škega podrocja, je njihov vpliv na dobro pocutje manjši kot ob dejavni participaciji v ak­tivnostih (Lunežnik idr., 2018). Starejše osebe lahko prek razlicnih kulturno-umetniških aktivnosti v domovih za starejše odkrijejo nove talente, razvijejo zadovoljstvo in doživijo smiselnost staranja (Perry Magniant, 2004; Ramovš, 2003). Socialne stike med starejšimi in svojci lahko denimo okrepijo razstave izdelkov, ki jih starejši samostojno izdelajo, saj starejši ob tem doživijo obcutke ponosa (Perry Magniant, 2004) in sprošcajo svojo ustvarjalnost (Buchalter, 2011). Udeležba v aktivnostih likov­ne terapije na splošno izboljša kakovost življenja starejših oseb (Austin, 1998, v Li idr., 2010). Putri in Sulistyowati (2019) ugotavljata, da se je po štirih tednih likovne terapije vidno izboljšalo kognitivno delovanje starejših z demenco. Likovna terapija služi tudi za izboljšanje koordinacije gibov rok, oci in drugih delov telesa (Kim, 2010, v Putri in Sulist­yowati, 2019). Podobno tudi Rudolf (2016) opaža, da ima likovna terapija pozitiven vpliv na izražanje custev in življenjskih izkušenj pri starejših osebah. Intelektualne dejavnosti, povezane s kulturno-umetniškim udejstvovanjem pri starejših osebah, pripomorejo tudi k manjšemu upadu kognitivnih sposobnosti (Hultsch idr., 1999, v Baker idr., 2000). Bralne sposobnosti starejših v domovih se lahko ohranjajo s treningom kognitivnih funk-cij (Baker idr., 2000). Že samo poslušanje poezije ima po Wexler (2014) pozitiven ucinek na tiste s telesnimi in duševnimi težavami, kot tudi na tiste z demenco. Starejši ob branju postanejo bolj živahni, sodelujejo, postavljajo vprašanja ter s pomocjo pesmi obujajo spo-mine (Wexler, 2014). Tudi glasba lahko pozitivno vpliva na psihosocialno, emocionalno in fizicno raven življe­nja starejših oseb (Lunežnik idr., 2018). Pozitiven vpliv na podrocju mentalnega zdravja ima že petje, še vidnejši ucinek ima glasbena terapija (Werner idr., 2017, v Lunežnik idr., 2018). Podobno ugotavljajo tudi Dahms idr. (2017), ki menijo, da vkljucevanje glasbe po­maga pri vzdrževanju fizicnega in duševnega zdravja ter kognitivnih sposobnosti starejših oseb. Iz tega izhaja, da je glavni cilj glasbenih dejavnosti izboljšanje razpoloženja, dvig energije, izboljšanje delovnega spomina in zmanjšanje bolecin (Cortes, 2017, v Lunežnik idr., 2018). Poslušanje glasbe, igranje instrumenta, petje in ples dajejo starejšim obcu­tek življenjskega zadovoljstva, lahko pa sprožijo tudi žalost in druga neprijetna custva (Koelsch, 2014, v Lunežnik idr., 2018; Paulson, 2009, v Alfredsson Olsson in Heikkinen, 2019). Vendar pa Alfredsson Olsson in Heikkinen (2019) ugotavljata, da starejši negativ­na custva lahko pretvorijo v motivacijo, tako da dejavnosti ne opustijo. Po Lunežnik idr. (2018) imajo glasbene delavnice socialne in ucne ucinke, starejši se po njih pocutijo bolje, zacnejo bolj pozitivno doživljati sami sebe, doživijo obcutek ponosa ob nastopu, razvijejo pripadnost skupini in prek glasbe obudijo spomine ter izrazijo željo po novem znanju. Po-doben ucinek pri starejših ima tudi ples (Cooper in Thomas, 2002, v Alfredsson Olsson in Heikkinen, 2019; Lima in Vieira, 2007, v Alfredsson Olsson in Heikkinen, 2019; Thomas in Cooper, 2002, v Alfredsson Olsson in Heikkinen, 2019; Thomas in Cooper, 2003, v Alfredsson Olsson in Heikkinen, 2019). Pri tem naj posebej izpostavimo obcutek ponosa ne samo ob nastopih, temvec tudi ob tem, da so se še vedno sposobni nauciti težjih plesnih korakov (Barbalet, 1996, v Alfredsson Olsson in Heikkinen, 2019; Barbalet, 1998, v Al-fredsson Olsson in Heikkinen, 2019; Barbalet, 2002, v Alfredsson Olsson in Heikkinen, 2019; Poder, 2010, v Alfredsson Olsson in Heikkinen, 2019). MOTIVI IN OVIRE PRI VKLJUCEVANJU STAREJŠIH OSEB V IZOBRAŽE­VALNE DEJAVNOSTI V DOMOVIH ZA STAREJŠE Motivacija za udeležbo v izobraževalnih aktivnostih je odvisna od spodbud okolja za vkljucevanje v tovrstne programe (Kump in Jelenc Krašovec, 2009). Kim in Merriam (2010) ugotavljata, da sta najpomembnejša motivacijska dejavnika za vkljucitev v izo­braževalne dejavnosti pri starejših v domovih zanimanje za ucenje in želja po socialnih odnosih. Med ovirami pa so v domovih pri starejših najpogostejše dispozicijske/psihicne ovire posameznikov (samozavest, stališca, sposobnosti, odnos do izobraževanja) (Kump in Jelenc Krašovec, 2009). Po Macuh (2017) so lahko dispozicijska ovira tudi pogledi na staranje (npr. predsodki). Kot primer lahko navedemo manjšo željo in udeležbo v aktivnostih pri starejših osebah, ki se spopadajo z depresijo. Prav tako lahko obisk do-godkov pri starejših onemogocijo poškodbe in fizicna nedostopnost. Vedno vec je tudi zdravstvenih ovir (npr. slabovidnost, naglušnost, gibalna oviranost). Manjšo aktivnost v izobraževanju je zaznati tudi pri tistih starejših osebah, ki so odvisne od drugih in nesposobne skrbeti zase (Lin, 2000, v Li idr., 2010). Vse te ovire pa ne odvzamejo mož­nosti ustvarjanja in uporabljanja umetnosti na nacin, ki ovire premosti (Chang, 1999, v Li idr., 2010; Pecjak, 2007). DEJAVNIKI, KI VPLIVAJO NA VKLJUCEVANJE STAREJŠIH OSEB V KUL­TURNO-UMETNIŠKE DEJAVNOSTI V DOMOVIH ZA STAREJŠE Kump in Jelenc Krašovec (2009) ugotavljata, da se starejše osebe z višjo formalno izo­brazbo pogosteje odlocijo za nadaljnje izobraževanje kot starejše osebe z nižjo izobrazbo, ki za ta korak potrebujejo vec zunanje motivacije. Tisti z višjo izobrazbo se prav tako pogosteje udeležujejo ponujenih prostocasnih aktivnosti. Vse te dejavnosti bi morale biti v domovih za starejše organizirane glede na interese in osebne potrebe stanovalcev, hkrati bi morali upoštevati tudi izobrazbeno raven in sposobnosti stanovalcev (Li idr., 2010). Socialno-ekonomski status se kot pomemben dejavnik kaže v dejstvu, da je najvec re-všcine prav pri tistih, ki so sami in stari nad 65 let. To pomeni, da jim je vkljucevanje v izobraževalne programe ali na splošno bivanje v domovih starostnikov onemogoceno zaradi prevelikih stroškov. Sociološki dejavniki so najpogosteje povezani s preteklimi iz­kušnjami. Kadar so starejši v mladosti imeli dobre izkušnje z izobraževanjem, ucitelji, odnosi v skupini ipd., bodo imeli vec interesa in motivacije za ucenje v starosti (Kump in Jelenc Krašovec, 2009). V nadaljevanju predstavljamo del rezultatov širše raziskave (Gacnik, 2020), katere na-men je bil prouciti pomen kulturno-umetniške dejavnosti za starejše osebe v domovih in njihovo vkljucevanje v te aktivnosti. V prispevku tako predstavljamo del raziskave, ki se navezuje na mnenje o pomenu izobraževanja na kulturno-umetniškem podrocju na vzorcu starejših oseb iz domov za starejše. NAMEN RAZISKAVE Namen raziskave je bil ugotoviti, kakšen pomen ima kulturno-umetniško izobraževanje za starejše osebe v domovih. Glede na cilje raziskave smo oblikovali naslednji razisko­valni vprašanji: • Kakšno je mnenje starejših oseb o pomembnosti izobraževanja na kulturno-umetni­škem podrocju? • Ali se starejše osebe v mnenju o pomembnosti izobraževanja na kulturno-umetniškem podrocju razlikujejo glede na spol, okolje, iz katerega prihajajo, najvišjo stopnjo pri­dobljene izobrazbe in starost? METODOLOGIJA Raziskovalni vzorec Raziskava temelji na neslucajnostnem priložnostnem vzorcu 77 starejših oseb, ki prebi­vajo v treh domovih za starejše v Mariboru (Soncni dom, Dom Danice Vogrinec, Dom starejših obcanov Tezno). Vecina udeležencev naše raziskave je ženskega spola (75,3 %), 24,7 % je moških. Anketiranci so dokaj enakomerno porazdeljeni glede na svoje domace okolje, saj jih dobra polovica (53,9 %) prihaja iz urbanega okolja, 46,1 % pa iz ruralnega okolja. Glede na najvišjo pridobljeno stopnjo izobrazbe med anketiranci prevladujejo tisti s srednješolsko izobrazbo (50,7 %), 40,0 % jih je zakljucilo osnovnošolsko izobraževanje, 9,3 % pa jih je doseglo najmanj visokošolsko izobrazbo. Vecina udeležencev je bila v casu izvajanja raziskave starejša od 80 let (63,6 %), 36,4 % anketirancev pa je bilo starih do 80 let. Zbiranje podatkov Zbiranje podatkov je potekalo v septembru 2019 na vzorcu starejših oseb v domovih za starejše. Podatke smo zbrali s pomocjo anketnih vprašalnikov, ki smo jih reševali skupaj z udeleženci raziskave. Pri izpolnjevanju anketnih vprašalnikov so nam pomagali tudi zaposleni in njihovi prostovoljci. Slednjim smo predhodno predstavili namen in potek anketiranja ter jim dali navodila, da anketirancem ob težavah, ki zadevajo morebitno ne­zmožnost branja ali razumevanja vprašanja, pomagajo pri izpolnjevanju anketnega vpra­šalnika tako, da glasno preberejo anketno vprašanje. Vecina anketiranja je potekala indi­vidualno, manjši del pa skupinsko, kjer smo vprašanje najprej glasno prebrali, nakar so anketiranci sami vnesli odgovor v anketni vprašalnik. Merski inštrument Uporabili smo anketni vprašalnik o pomenu izobraževanja na kulturno-umetniškem po­drocju za starejše osebe v domovih, ki je sestavljen iz vprašanj zaprtega tipa. Anketni vprašalnik ima dva vsebinska sklopa. V prvem sklopu so zajeta vprašanja, s katerimi smo pridobili sociodemografske podatke anketirancev, kot so spol, najvišja stopnja pridoblje­ne izobrazbe, okolje, iz katerega prihajajo, in starost. V drugem sklopu smo anketirance vprašali, ali menijo, da je izobraževanje na kulturno-umetniškem podrocju pomembno. Anketiranci so svoje mnenje izrazili z izbiro odgovora da ali ne. Postopki obdelave podatkov Podatki so obdelani s programom za statisticno obdelavo podatkov SPSS na nivoju deskriptivne in inferencne statistike. Rezultate smo prikazali v frekvencnih preglednicah. Za ugotavljanje razlik v mnenjih o pomembnosti izobraževanja starejših oseb na kul­turno-umetniškem podrocju glede na spol, izvorno okolje, najvišjo stopnjo pridobljene izobrazbe in starost anketirancev smo izvedli .2-preizkus hipoteze neodvisnosti. Omejitve raziskave Raziskava ima tudi nekatere omejitve, ki jih lahko pripišemo vzorcu in nacinu zbiranja podatkov. Omejitve, povezane z vzorcem, so naslednje: celotna raziskava temelji na vzor-cu starejših oseb iz domov za starejše v Mariboru in ne iz celotne Slovenije; v vzorcu je dokaj neenakomerna zastopanost glede na spol; v raziskavo so bili vkljucene starejše osebe, ki so bile za to same motivirane; gre za dokaj majhen vzorec, zato se v skladu s tem odrekamo posploševanju. Pomembna omejitev raziskave izhaja tudi iz nacina zbira­nja podatkov, saj so pri anketiranju sodelovali tudi zaposleni in prostovoljci v domovih za starejše, s katerimi so stanovalci v vsakodnevnem stiku, kar je lahko povzrocilo, da so bili odgovori bolj družbeno zaželeni, kot bi bili sicer. Vendar ne glede na opisane omeji­tve pridobljene empiricne ugotovitve dopušcajo izpeljavo dolocenih smernic za nadaljnje raziskovanje izobraževanja starejših v domovih na kulturno-umetniškem podrocju, ki jih v nadaljevanju tudi na kratko predstavljamo. REZULTATI IN INTERPRETACIJA Preglednica 1 Frekvencna porazdelitev odgovorov na vprašanje o pomembnosti izobraževanja starejših oseb na kulturno--umetniškem podrocju Odgovor f f % DA 67 90,5 % NE 7 9,5 % Skupaj 74 100 % Rezultati iz preglednice kažejo, da vecina anketirancev (90,5 %) meni, da je izobraže­vanje na kulturno-umetniškem podrocju v starosti pomembno, medtem ko le 9,5 % ude­ležencev raziskave meni, da to izobraževanje ni pomembno. Rezultati torej kažejo, da velika vecina starejših oseb v domovih meni, da je izobraževanje na kulturno-umetniškem podrocju pomembno. Preglednica 2 Izid .2-preizkusa hipoteze o neodvisnosti razlik v mnenjih o pomembnosti izobraževanja starejših oseb na kulturno-umetniškem podrocju glede na spol Spol Ženski Moški Odgovor F f % f f % DA 50 87,7 % 17 100,0 % NE 7 12,3 % 0 0,0 % Skupaj 57 100,0 % 17 100,0 % Iz vrednosti .2 je razvidno, da obstaja statisticno znacilna razlika (.2 = 3,867; p = 0,049) med moškimi in ženskami glede pomembnosti, ki jo pripisujejo izobraževanju starejših na kulturno-umetniškem podrocju. Moškim se zdi izobraževanje na kulturno-umetni­škem podrocju v starostnem obdobju pomembnejše kot ženskam. Ti rezultati niso v skla­du z našimi pricakovanji, saj smo na podlagi raziskav, ki so bile opravljene na podrocju izobraževanja starejših oseb (npr. Gregorcic, 2019; Jelenc Krašovec idr., 2014) predvide­vali, da bodo ženske pripisale vecji pomen tudi izobraževanju na kulturno-umetniškem podrocju. Preglednica 3 Izid .2-preizkusa hipoteze o neodvisnosti razlik v mnenjih o pomembnosti izobraževanja starejših oseb na kulturno-umetniškem podrocju glede na izvorno okolje Okolje Vas Mesto Odgovor F f % f f % DA 30 85,7 % 36 94,7 % NE 5 14,3 % 2 5,3 % Skupaj 35 100,0 % 38 100,0 % Na podlagi rezultatov ugotavljamo, da izvorno okolje vprašanih ne vpliva na njihovo mne­nje o pomembnosti izobraževanja na kulturno-umetniškem podrocju v starosti (.2 = 1,751; p = 0,186). Tako tistim, ki so pred prihodom v dom živeli v mestnem okolju (94,7 %), kot tudi tistim, ki so pred prihodom v domsko oskrbo živeli na vasi (85,7 %), se izobraževanje na kulturno-umetniškem podrocju v starosti zdi pomembno. Tisti anketiranci, ki so prej živeli v mestu, sicer izobraževanju na kulturno-umetniškem podrocju v starosti pripisuje­jo nekoliko vecji pomen, a brez statisticne razlike. Preglednica 4 Izid .2-preizkusa hipoteze o neodvisnosti razlik v mnenjih o pomembnosti izobraževanja starejših oseb na kulturno-umetniškem podrocju glede na stopnjo najvišje pridobljene izobrazbe Stopnja izobrazbe Osnovna šola Srednja šola Odgovor f f % f f % DA 23 79,3 % 35 97,2 % NE 6 20,7 % 1 2,8 % Skupaj: 29 100,0 % 36 100,0 % Iz vrednosti .2 je razvidno, da med osnovnošolsko in srednješolsko izobraženimi v pome-nu, ki ga pripisujejo izobraževanju na kulturno-umetniškem podrocju, obstaja statisticno znacilna razlika (.2 = 5,708; p = 0,017). Tistim, ki so zakljucili srednjo šolo, se zdi izobra­ževanje na proucevanem podrocju v starosti pomembnejše. Glede na teoreticna spoznanja (npr. Kump in Jelenc Krašovec, 2009; Li idr., 2010) smo takšen rezultat tudi pricakovali, saj se starejše osebe z višjo izobrazbo pogosteje odlocajo za nadaljnje izobraževanje in se bolj zavedajo pomena izobraževanja. Preglednica 5 Izid .2-preizkusa hipoteze o neodvisnosti razlik v mnenjih o pomembnosti izobraževanja starejših oseb na kulturno-umetniškem podrocju glede na starost Starost Do 80 let Nad 80 let Odgovor f f % f f % DA 25 92,6 % 42 89,4 % NE 2 7,4 % 5 10,6 % Skupaj 27 100,0 % 47 100,0 % Izid .2-preizkusa kaže, da med tistimi, ki so stari do 80 let, in tistimi, ki so stari vec kot 80 let, ne obstaja statisticno znacilna razlika (.2 = 0,216; p = 0,642) v mnenju o pomembnosti izobraževanja na kulturno-umetniškem podrocju v starosti. Tako mlajši kot tudi starejši stanovalci v domovih za starejše izobraževanju s kulturno-umetniškega podrocja v staro­sti redko ne pripisujejo pomembnosti. SKLEP V clanku so predstavljeni rezultati analize podatkov, zbranih v okviru raziskave mnenj o izobraževanju na kulturno-umetniškem podrocju na vzorcu starejših oseb, ki prebivajo v domovih za starejše v Mariboru. Pridobili smo nekatera relevantna empiricna spozna­nja, ki bodo lahko v pomoc pri nadaljnjih raziskovanjih na tem podrocju. Ugotavljamo, da se vecina udeležencev raziskave zaveda pomena izobraževanja na kulturno-umet­niškem podrocju, saj vec kot 90 % anketirancev meni, da je tovrstno izobraževanje v obdobju starosti pomembno. Ti rezultati so v skladu z našimi pricakovanji, saj smo pricakovali, da bo izobraževanje na kulturno-umetniškem podrocju pomembno za velik delež starejših oseb. V nadaljevanju smo ugotavljali obstoj razlik v mnenju o pomembnosti izobraževanja na kulturno-umetniškem podrocju glede na starost, spol, izvorno okolje in najvišjo stopnjo pridobljene izobrazbe. Rezultati kažejo statisticno znacilne razlike glede na spol in naj­višjo stopnjo pridobljene izobrazbe, medtem ko glede na izvorno okolje in starost nismo zaznali vecjih razlik. Tako se je izkazalo, da so moški v vecjem deležu menili, da je izobraževanje na kulturno-umetniškem podrocju pomembno. Ti rezultati se razlikujejo od podobnih raziskav. Po raziskavi Macuha (2017) se ženske v domovih za starejše pogo-steje udeležujejo aktivnosti na kulturno-umetniškem podrocju (npr. rocna dela, gledališka skupina in pevski zbor). V zvezi s kategorijo najvišje stopnje pridobljene izobrazbe pa ugotavljamo, da udeleženci raziskave z višjo izobrazbo izobraževanju na kulturno-umet­niškem podrocju pripisujejo vecji pomen kot tisti z nižjo. Omenjeni rezultati so v skladu z našimi pricakovanji, saj tudi nekatere druge raziskave (npr. Kump in Jelenc Krašovec, 2009; Li idr., 2010) ugotavljajo, da višja izobrazba pomeni vecjo motivacijo za vkljuci­tev v razlicne izobraževalne dejavnosti. Na koncu lahko omenimo še manjše razlike pri spremenljivkah domace okolje in starost. Starejšim, ki prihajajo iz urbanega okolja, se zdi izobraževanje nekoliko pomembnejše kot tistim, ki prihajajo iz vaškega okolja. To ugo­tovitev lahko povežemo s socialno zaželenimi odgovori, ker v mestih velja, da se je treba ukvarjati s kulturno-umetniškimi dejavnostmi, medtem ko se na podeželju temu na splo­šno predpisuje manjši pomen. V zvezi s kategorijo starosti pa ugotavljamo, da udeleženci raziskave, mlajši od 80 let, pripisujejo izobraževanju na kulturno-umetniškem podrocju le nekoliko vecji pomen kot tisti nad 80 let. Tako torej mlajši kot tudi starejši stanovalci v domovih za starejše v velikem in dokaj podobnem deležu pripisujejo izobraževanju na kulturno-umetniškem podrocju velik pomen. Te ugotovitve so v skladu z našimi pricako­vanji in tudi nekaterimi drugimi raziskavami (npr. Lunežnik idr., 2018), ki ugotavljajo, da se vedno vec ljudi v pozni starosti zaveda pomena izobraževanja, ki ima pozitiven vpliv na njihovo telesno in psihicno pocutje. Na podlagi naših ugotovitev sklepamo, da obstaja še veliko priložnosti za nadaljnje raz­iskovanje izobraževanja na kulturno-umetniškem podrocju za starejše osebe. V prihod­nosti bi bilo smiselno raziskati vzroke, ki prispevajo k temu, da nekatere starejše osebe menijo, da izobraževanje na kulturno-umetniškem podrocju ni pomembno. Še zlasti bi se nam zdelo smiselno raziskati naše ugotovitve, povezane z razliko v spolu, ki so pokazale, da moški izobraževanju na kulturno-umetniškem podrocju pripisujejo vecji pomen. V na­daljnjih raziskavah bi bilo smiselno primerjati razlike v pogostosti udeležbe pri tovrstnih aktivnostih pri tistih starejših, ki bivajo sami oz. v skupnih gospodinjstvih, in pri tistih, ki bivajo v domovih za starejše. Prav tako bi bilo smiselno spremljati napredek in spre­minjanje odnosa do obdobja starosti pri starejših osebah, ki se udeležujejo izobraževalnih aktivnosti, in pri starejših osebah, ki se teh aktivnosti ne udeležujejo. Še posebej aktualno bi se nam zdelo raziskati nekoliko »konkretnejša« podrocja in aktivnosti na podrocju umetnosti, kot je npr. likovna terapija pri starejših osebah. Pridobljene ugotovitve v naši in nadaljnjih raziskavah lahko služijo kot izhodišcne smer-nice za nacrtovanje in raziskovanje izobraževanja na kulturno-umetniškem podrocju pri starejših osebah, ki bivajo v domovih. LITERATURA Alfredsson Olsson, E. in Heikkinen, S. (2019). “I will never quit dancing”: The emotional experiences of social dancing among older persons. Journal of Aging Studies, 51, 1–8. https://doi.org/10.1016/j. jaging.2019.100786 Bagari, M. (2018). Staranje prebivalstva v Sloveniji: izziv socialnemu varstvu. Socialni izziv, 39(23), 5–8. Baker, D. W., Gazmararian, J. 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Journal of Poetry Therapy, 27(1), 35–46. https://doi.org/10.1080/08893675.2014.871811 Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 153-171 UDK: 378 DOI: https://doi.org/10.4312/as/9331 Znanstveni prispevek Marija Rok UCENJE NA DELOVNEM MESTU V KONTEKSTU VISOKOŠOLSKEGA PRAKTICNEGA USPOSABLJANJA: PRIMER TURIZMA POVZETEK Ucenje na delovnem mestu je ucinkovit nacin uvajanja študentov terciarnih študijskih programov v de­lovno okolje, obenem pa preizkus uporabnosti teoreticnih znanj iz predavalnice. V clanku se poglablja-mo v ucenje na delovnem mestu na primeru prakticnega usposabljanja študentov turizma v Sloveniji. V teoreticnem delu analiziramo strokovno terminologijo, definicije in razlicne opredelitve prakticnega usposabljanja ter opredelimo vlogo deležnikov v sistemu prakticnega usposabljanja. V empiricnem delu s primerjalnim presojanjem proucujemo znacilnosti obstojecih sistemov prakticnega usposabljanja v kontekstu visokošolskih programov na podrocju turizma. Namen prispevka je razviti model prakticnega usposabljanja v turisticnem sektorju z identifikacijo kljucnih komponent v posameznih fazah izvajanja, formalnih podlag in izidov. V zakljucku predlagamo izboljšave kakovosti sistemov prakticnega usposa­bljanja z bolj fokusiranimi pripravami deležnikov na prakso, izrabo raznolikih oblik izvajanja prakticne­ga usposabljanja, spremljanjem razvoja kompetenc študentov ter intenzivnejšo interakcijo med deležniki iz turisticnega in izobraževalnega sektorja. Kljucne besede: prakticno usposabljanje, turizem, študent, mentor, transfer znanja, kompetenca WORKPLACE LEARNING IN THE CONTEXT OF HIGHER EDUCATION INTERNSHIPS: THE CASE OF TOURISM – ABSTRACT Workplace learning is an effective way of introducing tertiary students into the real sector and simul­taneously testing the usefulness of the theoretical knowledge from the university. This article highlights workplace learning in the case of higher education internships in the tourism industry of Slovenia. An overview of the literature highlights definitions and descriptions in this field and defines the role of stakeholders. In the empirical part using benchmarking we assess the key features of the existing systems of practical training in the context of higher education programmes in the area of tourism. The purpose of this paper is the development of the model of professional training in the tourism indus­try, emphasizing its key components, regulation and outcomes. We make recommendations for quality Mag. Marija Rok, viš. predavateljica, Katedra za management v turizmu, Fakulteta za turisticne študije – Turistica, Univerza na Primorskem, marija.rok@fts.upr.si improvement of the system with more focused stakeholder preparations for internships, applications of diverse forms of internships, competence assessments and intensive interactions between industry and education stakeholders. Keywords: internship, tourism, student, mentor, knowledge transfer, competence UVOD Ucenje na delovnem mestu se nanaša tako na zaposlene kot tudi na pripravnike in prak­tikante. V clanku se bomo osredotocili na izvajanje ucenja na delu v razlicnih oblikah prakticnega usposabljanja (PU) v terciarnem izobraževanju, ko se študenti individualno vkljucijo v delo neposredno v organizaciji pod mentorstvom tam zaposlenih. Ob integraciji študenta v delovno okolje je kljucnega pomena socialni kapital. Makarovic (2003, str. 81) opredeljuje socialni kapital kot resurs, ki posameznikom in organizacijam omogoca doseganje ciljev na podlagi medsebojnega zaupanja in sodelovanja. Posamezni­ki se medsebojno povezujejo, vzpostavljajo vezi in omrežja, ustvarjajo kohezijo in tvorijo kapital organizacije, ki ga imenujemo socialni kapital. Praktikant v takem okolju razvija delovno specificne in genericne kompetence, za spoznavanje sektorja in kulture organi­zacij potrebuje osebe, ki mu olajšujejo uvajanje v poslovno okolje, skrbijo za motivacijo, blažijo stres in psihicne obremenitve; kljucno vlogo pri tem imajo sodelavci, vodstvo or-ganizacije in predvsem mentorji praktikantov v organizaciji. Za konceptualni del prakse, pripravljalne faze, koordinacijo, monitoring in evalvacijo pa je odgovorna visokošolska institucija. V prispevku analiziramo primere razlicnih praks izvajalcev terciarnih programov v tu­rizmu na podrocju prakticnega usposabljanja. Na podlagi pridobljenih spoznanj iz teo­reticnega in empiricnega dela razvijemo model prakticnega usposabljanja na podrocju turizma. TEORETICNO OZADJE S tematiko prakticnega usposabljanja (v nadaljevanju PU) se z razlicnih perspektiv in na razlicnih delovnih podrocjih ukvarjajo številni avtorji: celovit pogled na PU po bolonjski reformi so ponudile Govekar-Okoliš idr. (2010), Govekar-Okoliš in Kranjcec (2016), Go-vekar-Okoliš (2018), Govekar-Okoliš in Kermavnar (2020), pa tudi Repe (2016). Zopiatis in Theocharous (2013) proucujeta konceptualni vidik prakse študentov turizma, pogosto je raziskovan vidik zadovoljstva študentov in/ali delodajalcev s prakso (Beggs idr., 2008; Hussein in La Lopa, 2018; Richardson, 2009; Rok, 2013; Tse, 2010), pa tudi vpliv prakse na karierne odlocitve študentov (Chen in Shen, 2012; Kusluvan in Kusluvan, 2000; Ri­chardson, 2009), pridobljene kompetence na praksi v turisticnem sektorju (Baum, 2002; Ferreras-Garcia idr., 2019) ter ucinkovito partnerstvo med univerzo in gospodarstvom (Busby in Gibson, 2010; Rawlinson in Dewhurst, 2013; Zahra in Pavia, 2012). Visokošolske institucije vkljucujejo PU v študijske programe v razlicnih letnikih, obsegih in vsebini. Srecamo tudi razlicno strokovno izrazje, npr. Kristl idr. (2007) navajajo množi-co izrazov, ki opredeljujejo PU študentov: študijska praksa, delovna praksa, strokovna pra­ksa, pocitniško delo, prostovoljno delo, izvajalska praksa, prakticno delo, klinicna praksa itd. Busby in Gibson (2010) definirata prakso (internship) kot krajšo obliko prakticnega dela v tesni navezavi s panogo oziroma dejavnostjo. Take prakse so nadzorovane, izvajajo se v casu semestra ali med pocitnicami, so placane ali pa ne in prinašajo kreditne tocke. Podobno Dortch (2003) poudarja, da PU za študenta pomeni strukturirano ucno izkušnjo v delovnem okolju, ki daje študentu priložnost pridobiti dragocene delovne izkušnje in spoznavati karierne možnosti na dolocenem podrocju. Lahko ga definiramo tudi kot za-casen delovni sporazum, ki ga delodajalci uporabijo, da usposabljajo in izbirajo bodoce zaposlene (Baron in Kreps, 1999). Tudi Beenen in Mrousseau (2010) menita, da so prakse ucinkovit vir za pridobivanje bodocih zaposlenih. V našem visokošolskem okolju so manj znane daljše oblike PU, ki trajajo 48 tednov. V razlicnih raziskavah, npr. Jones in Quick (2007), Zahra in Pavia (2012), Keating (2012), Rawlinson in Dewhurst (2013), menijo, da je ucenje na delu (work integrated learning) del strategije v terciarnem izobraževanju. V programih, kjer je PU integralni del študijskega programa, potekata dva procesa: stro­kovno izobraževanje in prakticno usposabljanje. PU zajema razmeroma široko paleto izrazov, ki jih bomo v prispevku poenostavljeno imenovali tudi praksa. Zaradi neposre­dnega angažiranja študentov pri delodajalcih je praksa pomemben del povezovanja izo­braževanja z gospodarstvom ter pomeni most med študijem in delom. Praksa je v slovenskem visokem šolstvu znacilna za strokovne programe, vkljucujejo pa jo tudi predmetniki univerzitetnih programov. Prakse praviloma trajajo relativno kratko obdobje. Praktikant ima v organizaciji obicajno delovnega mentorja, ki povezuje študenta z delovnim okoljem (Istenic Starcic in Mikoš, 2019), mu odreja naloge, ga usposablja, nadzira in vrednoti njegove dosežke, visokošolska institucija pa zagotavlja koordinacijo, monitoring in evalvacijo; uspešno opravljeno PU je obicajno kreditno ovrednoteno. Go-vekar-Okoliš in Kranjcec (2012) definirata evalvacijo kot merjenje uspešnosti in ucinkovi­tosti usposabljanja, izobraževanja ter prakticnega dela študenta praktikanta v delovni or-ganizaciji, izvedli naj bi jo vsi vpleteni deležniki in je podlaga za merjenje kakovosti PU. Izvajalni vidik prakticnega usposabljanja Ucenje praktikanta na delovnem mestu lahko poteka v razlicnih oblikah izvajanja PU. Proucili smo obstojeco literaturo s tega podrocja (Bowes in Harvey, 1999; Busby in Gib­son, 2010; Dewhurst, 2013; Leslie in Richardson, 2000; Rawlinson in Dewhurst, 2013; Rok, 2019) in pripravili pregled razlicnih oblik PU. Najbolj razširjena oblika je PU z vkljucevanjem v delovne procese v organizaciji (Rok, 2019). Poteka tako, da se študent vkljuci v delo v razlicnih oddelkih (kroženje) ali pa opravlja delo le v enem. Težko je presoditi, kateri sistem prinaša vec prednosti; v manjših poslovnih sistemih je opravljanje zelo raznolikih del obicajno, praktikant dobi pregled nad razlicnimi aktivnostmi in se uci od številnih sodelavcev. A prednosti so tudi v obratnem primeru: delo v enem oddelku prinaša poglobljeno spoznavanje delovnih procesov in po­stopkov, praktikant pa prej pridobi obcutek obvladovanja kljucnih strokovnih kompetenc. Med oblike PU vkljucujemo tudi primere ucnih laboratorijev (learning lab); v slovenskem visokem šolstvu jih ne srecamo (pac pa v višješolskem prostoru). Rawlinson in Dewhurst (2013) porocata o takih primerih v visokošolskih okoljih Velike Britanije, Avstralije, Juž­ne Afrike in nekaterih evropskih držav. Take komercialne zmogljivosti upravlja univerza (npr. lasten hotel, center dobrega pocutja, restavracije, uprava), v njih se študenti urijo v operativnih delih in vodenju dejavnosti. Avtorja dokazujeta, da taka izkušnja zagotavlja bolj »gladek« prehod diplomanta na trg dela. Med daljšimi oblikami PU v podjetniškem okolju izstopa t. i. sandwich placement, v slo­venskih razmerah manj poznana oblika, zato še nima uveljavljenega prevoda. To je daljša ovrednotena delovna izkušnja v sklopu študijskega programa, ki je obicajno umešcena v tretje leto štiriletnega študija. Prakse trajajo od 6 do 12 mesecev. Rise (1985, v Leslie in Richardson, 2000, str. 489) jih opredeljuje kot »najbolj razpoznavno obliko sodelovalnega izobraževanja (cooperative education) v Veliki Britaniji, saj gre za študij z vkljucenimi ob-dobji organiziranih oblik delovnih izkušenj (placement) s polnim delovnim casom, delov­ne izkušnje pa se v doloceni meri navezujejo na študijske vsebine«. Busby in Gibson (2010) trdita, da tovrstne prakse ne omogocajo le seznanjanje s strokovnim podrocjem in zvišujejo vrednost diplomantu na trgu dela, ampak tudi povecujejo zrelost posameznika pred vr­nitvijo v zadnji letnik študija. Rezultati raziskav z anglosaškega obmocja (npr. Leslie in Richardson, 2000) kažejo pozitivne vplive teh praks na zgodnjo zaposlitev, višino place, verjetnost samozaposlitve, vstopanje v podjetniške vode. Tudi Bowes in Harvey (1999) po­rocata o korelaciji med delovnimi izkušnjami in zgodnjo zaposlitvijo; diplomanti z oprav­ljeno sandwich prakso imajo zlasti na zacetku kariere prednost pred drugimi diplomanti. Zanimiva je tudi ugotovitev, da zadovoljstvo s prakso raste sorazmerno z dolžino prakse. Ucenje z opazovanjem zaposlenih ali sledenje na delovnem mestu (shadowing) je oblika prakse, ki pomeni ucenje z neposrednim spremljanjem vsakodnevnega delovanja mentor-ja kot izkušenega delavca, ki prenaša svoje strokovno znanje na praktikanta. Taka praksa pomaga študentu pri mreženju, raziskovanju priložnosti, sodelovanju z razlicnimi oddelki in izmenjavi povratnih informacij. Odvija se lahko kot povsem pasivno spremljanje men-torja (t. i. muha na steni ali fly on the wall) ali pa s kombinacijo dela pod mentorstvom in opazovanjem mentorja (job sharing) ob dolocenih aktivnostih, srecanjih, sestankih ipd. Tretja oblika pa je nadaljevalna raven, ko študent prevzame dolocene naloge, kjer je bil prej opazovalec (Rok, 2019). Daljše prakse pogosto vkljucujejo projektno delo, vezano na organizacije ali lokalne sku­pnosti. Praktikant pripravi nacrt za manjši razvojni projekt in ga nato realizira. Projekti so del managementa sprememb, lahko gre za projekte izboljševanja kakovosti obstojecih storitev, uvajanja novih proizvodov, trženjske, informacijske, organizacijske idr. Študent se nauci nacrtovati in upravljati projekte, ob pomoci mentorja spozna težave in pasti pri delu na projektih (analiza obstojecega stanja, opredelitev problemov, realno nacrtovanje, proucitev upravicenosti projekta, spremljanje odstopanj od nacrtov, tveganja, nacrtovanje alternativnih poti) (Rok, 2019). Projektno delo je mogoce izvajati v sklopu daljših praks (zlasti sandwich), saj praktikant tako zazna probleme in priložnosti v organizaciji, jih razišce in predlaga ustrezne spre­membe. Uspešno izveden projekt pomeni uveljavitev študenta, prispevek k samozavesti, zaupanje vase. Uspešna vkljucitev študenta v poslovno okolje vodi v vecjo zaposljivost, konkurencno sposobnost in mobilnost diplomanta v globalnem okolju. Leslie in Richards (2000) nava­jata, da imajo univerze z najvišjimi ocenami uglednih delodajalcev in najvecjo zaposlji­vostjo diplomantov praviloma vecji fond ur PU z delom na projektih (work-based project). Deležniki v sistemu prakticnega usposabljanja Za kakovostno izvedbo PU je nujno skrbno nacrtovanje, organiziranje, spremljanje in evalviranje; dolgorocne koristi se izrazijo v obliki prenesenega znanja in pridobljenih kompetenc, razvoja zaposlenih, pa tudi ekonomskih ucinkov. Slika 1 prikazuje kljucne deležnike sistema PU na primeru sektorja turizma. Slika 1 Deležniki v sistemu prakticnega usposabljanja študentov turizma Vir. Rok, M. (2019). Od prakse do zaposlitve. Založba Univerze na Primorskem. Pedagoški in strokovni delavci so v procesu PU v funkciji koordinatorjev, mentorjev in/ ali organizatorjev prakse. Univerza sodeluje v sistemu v razlicnih vlogah, izpostavljamo univerzitetne karierne centre, ki vzpostavljajo in negujejo stike z delodajalci, omogoca­jo razne oblike neformalnega izobraževanja, karierno svetovanje, organizirajo zaposli­tvene dogodke, posredujejo dela/prakse za študente, Krmac (2016) poudarja tudi pomen njihovega sodelovanja s klubi alumnov, mednarodnimi pisarnami in vpisnimi službami. Strokovne službe na institucijah so odgovorne za spremljavo kakovosti, analitiko, statisti­ko idr. Okolje, kjer se prakse izvajajo, pa je lahko turisticno gospodarstvo ali negospodar­stvo. Obicajno se priprave na prakso izvajajo v manjšem obsegu v visokošolski instituciji, preostali del pa v turisticnih organizacijah. Za PU študentov turizma v tujini je v zadnjem desetletju znacilno povecanje števila posre­dniških agencij (Rok, 2019), ki študentu olajšajo izbiro destinacije, podrocja dela in delo­dajalca. Agencija opravi del selekcijskih postopkov za delodajalca, praktikantu pa ponuja asistenco v tuji državi. Številne razvite turisticne destinacije tako rešujejo pomanjkanje delovne sile v turisticni sezoni s študenti iz tujine. Razcvet agencij so pospešili projekti mobilnosti EU, pa tudi ambiciozni cilji bolonjske reforme, po katerih naj bi študent preži­vel vsaj en semester v tujini. S storitvami agencij je globalna mobilnost študentov dobila vecji zagon, saj so se v preteklosti s tem ukvarjale le redke organizacije (npr. AIESEC). V Sloveniji take specializirane agencije niso zaživele, se pa s to dejavnostjo dodatno ukvar­jajo nekatere potovalne agencije (npr. Nomago). Indikativne koristi prakticnega usposabljanja za kljucne deležnike Vsi kljucni deležniki v procesu PU zasledujejo dolocene koristi, nedvomno so v ospredju koristi za študente in organizacije. Ujemanje ciljev teh dveh skupin deležnikov je za uspe­šno in kakovostno PU odlocilnega pomena. Tako Feldman in Bolino (2004) kot pomemben dejavnik uspešnosti PU poudarjata skladnost pricakovanj študentov s priložnostmi, ki jih ponudi podjetje. Povzemamo poglavitne koristi (Leslie in Richardson, 2000; Rok, 2013). Indikativne koristi PU za študente: • študent razširi poznavanje razlicnih (pod)sektorjev, spozna raznolikost možnosti del znotraj turisticnega sektorja • dobi priložnost za objektivno spoznavanje sektorja • razvija in nadgrajuje kompetence • delovna izkušnja je pomembna referenca za prihodnost • možnosti mreženja • v delovnem okolju dobi priložnost za pripravo seminarskih in zakljucnih nalog • posledica uspešno opravljene prakse je pogosto tudi možnost nadaljevanja poklicne poti v organizaciji Za delodajalce: • možnosti reševanja kadrovskih problemov, zlasti v obdobju turisticnih konic • selekcija in rekrutiranje najbolj perspektivnih študentov na zacetku razvojne poti • zmanjševanje fluktuacije zaposlenih • izraba svežih idej, najnovejšega znanja, novih pristopov k reševanju starih problemov • praktikanti pomenijo nižje stroške delovne sile • praktikantom lahko delodajalci naložijo dela, za katera jim vedno zmanjkuje casa • praktikanti so praviloma zavzeti in predani, z mocno željo po ucenju in dokazovanju • krepitev odnosov s šolami Za visokošolske institucije: • za institucijo je uveljavljanje študentskih kadrovskih potencialov najboljša promocija • stiki s turisticnim sektorjem vodijo do številnih posrednih koristi za institucijo, pove­zave z realnim delovnim okoljem izboljšajo proizvode institucije, pridobijo mentorji, študenti so bolj pripravljeni na vstop v sektor, kompetentni in ucljivi • prek praks se utrejo poti za druge oblike sodelovanja, razvoj programov, izboljšata se izvajanje študija in informiranost izvajalcev predmetov Okolišcine ucenja praktikantov na delovnem mestu – specificnosti turisticnega sektorja Transfer znanja je po Erautu (2004) proces, ki se odvija, ko se posameznik uci uporabiti predhodno pridobljeno znanje, spretnosti, kompetence v novih situacijah. Cooper (2018) priznava, da so za transfer znanja (in širše za management znanja) razmere v turisticnem sektorju manj ugodne v primerjavi z drugimi sektorji. Turisticni sektor sicer razpolaga z raznolikimi viri znanja, ki se po Hjalagerju (2010, v Cooper, 2018) delijo v štiri skupine: • znanje, zakoreninjeno v organizacijah in raznih mrežah • kompetence in znanje v organizacijah v obliki prikritega znanja • znanje, znacilno za destinacije • znanje, ustvarjeno z raziskovanjem, izvira z univerz, raziskovalnih inštitutov in iz sve­tovalnih podjetij Pretok znanja je v turizmu otežen zaradi specificnosti sektorja (Cooper, 2018): • v sektorju prevladujejo manjša podjetja, predvsem v individualni ali družinski lasti, zlasti v gostinstvu in potovalnih agencijah, pogosto s šibkim managerskim znanjem in usposobljenostjo • subjekti v tem sektorju niso nagnjeni k tveganjem v poslu, so manj naklonjeni investi­ranju, medsebojno premalo sodelujejo in si manj zaupajo • razdrobljenost je znacilna tudi za turisticne proizvode in njihovo distribucijo, zato je koordinacija transferja znanja in njegovega sprejema skromna • transfer znanja otežuje tudi razmeroma velika fluktuacija zaposlenih • znacilen je skromno razvit management cloveških virov, kar prav tako ovira kontinui­teto prenašanja znanja in njegovo absorpcijo; za sektor so znacilni sezonsko delo, ve­liko pogodb za dolocen cas, manj kvalificirana delovna sila, stalno menjavanje kadra, razlogi za to pa so: nizke place, neprijazen delovni cas, negativna podoba poklicev v javnosti • slabo razvit management znanja, še posebno odkrivanje in merjenje virov prikritega znanja Z vidika ucenja praktikantov na delovnem mestu je pomembna delitev znanja na eks­plicitno in implicitno (tacitno, prikrito). Eksplicitno znanje je formalno, sistematicno, mogoce ga je zapisati in posredovati z razlicnimi mediji, dokumenti, prek sistemov IKT ipd. Pavlin (2005) navaja številne oblike tega znanja, npr. tabele, diagrami, specifikaci­je izdelkov, podatkovne baze, racunalniški programi, zapisane dobre prakse, standardi in cilji organizacije itd. Implicitno znanje pa zajema zmožnosti, intuicijo, razumevanje, prepoznavanje in je del organizacijske kulture. Pridobiva se skozi delovne in življenjske izkušnje, samoizobraževanje, neformalno izobraževanje in prenaša skozi procese dela, so-cializacije, neformalna druženja. Med sabo sta ti dve vrsti znanja komplementarni. Men-torstvo praktikantom je povezano z eksplicitnim in implicitnim znanjem. Pavlin (2005) poudarja, da se v organizacijah daje prevelik poudarek na eksplicitno znanje, implicitno znanje pa se zanemarja. Še bolj pomembno pa je pretvarjanje eksplicitnega znanja v pri­krito in naprej. Nacine pretakanja znanja med eksplicitnim in implicitnim, opisane s pro-cesi socializacije, eksternalizacije, internalizacije in kombinacije, ki se medsebojno pre­pletajo in zaokrožajo s spiralo nastajanja/tvorbe znanja (model SEKI), sta opisala Nonaka in Takeuchi (1995). Za opolnomocenje praktikanta je pomembno, kako se prikrito znanje pretvori v eksplicitno (eksternalizacija) in kako posameznik eksplicitno znanje usvoji. Pri usposabljanju praktikantov je kljucnega pomena prenos prikritega znanja. Tega je pogosto težko ubesediti in opisati, saj temelji na osebnih izkušnjah, vrednotah, stališcih, intuiciji, nezapisani rutini. Nonaka in Takeuchi (1995) trdita, da se pretvarjanje prikritega znanja v eksplicitno izrazi skozi neki zapis, dialog ipd., pomagamo pa si z modeli, analogijami, metaforami. Pretvarjanje eksplicitnega znanja v prikrito pa poteka s procesom usvajanja (internalizacijo) znanja. Eksplicitno znanje se pri delu pojavlja v obliki navodil, nacr­tov, delovnih nalogov. Pretvarjanje eksplicitnega znanja v eksplicitno je npr. izmenjava znanja na sestanku (kombinacija). Socializacija kot pretvorba ene oblike prikritega zna­nja v drugo obliko prikritega znanja pa poteka v obliki izmenjave izkušenj, mentorstev, delavnic viharjenja idej, ucenja ob delu ipd. Kljucna elementa pri tem sta opazovanje in posnemanje. INSTITUCIONALNI VIDIK PRAKTICNEGA USPOSABLJANJA Metoda in viri V empiricnem delu smo raziskavo usmerili na institucionalni vidik PU. Pri tem nas je vodilo temeljno raziskovalno vprašanje, kako visokošolske institucije nacrtujejo, organi­zirajo, spremljajo in evalvirajo prakticno usposabljanje študentov na podrocju turizma. Opravili smo primerjalno presojanje PU v študijskih programih na podrocju turizma v Sloveniji. Primerjalna/medorganizacijska ali medoddelcna presoja (benchmarking) po­meni primerjavo stanja organizacije (ali dela organizacije) z drugimi, praviloma boljšimi organizacijami in na tej podlagi izboljšanje delovanja (Kralj, 2005; Boulter, 2003). Na-men presojanja je priti do spodbud za inoviranje, spreminjanje programov, izboljšanje or-ganiziranosti in postopkov, nižje stroške ipd.; tako ostvarimo konkurencne prednosti pred neposrednimi konkurenti. Metoda se je iz poslovnega okolja razširila tudi v akademsko (npr. Henderson-Smart idr., 2006). S primerjalnim presojanjem PU v terciarnih študijskih programih na podrocju turizma smo želeli primerjati prakse posameznih izvajalcev, razumeti postopke in identificirati priložnosti za izboljšave na vsakem parametru primerjave. Pridobljena spoznanja smo uporabili tudi (ne pa izkljucno) za oblikovanje modela PU v turisticnem sektorju. Nacin izvedbe analize z izbranim številom korakov prikazuje Slika 2. Slika 2 Nacrt primerjalnega presojanja Proces primerjalnega presojanja smo zaceli z definiranjem predmeta primerjave (prak-ticno usposabljanje), izborom visokošolskih študijskih programov primerjave (Tabela 1) in parametrov primerjave (opirajoc se na merila za akreditacijo in evalvacijo študijskih programov v zvezi s PU) (Nacionalna agencija RS za kakovost v visokem šolstvu, 2020); sledili so zbiranje in analiza podatkov ter zakljucno razmišljanje o možnih izboljšavah. Za potrebe raziskave smo identificirali izvajalce terciarnega izobraževanja v turizmu; študijske programe razpisuje osem visokošolskih institucij (Kuder in Radic, 2019). Za presojanje smo izbirali šest strokovnih in štiri univerzitetne programe s podrocja turizma.1 Izbor je temeljil na razpoložljivosti podatkov. Na spletnih straneh izbranih institucij/programov smo proucili zadetke iskanja, ki vsebu­jejo PU: predmetnike, ucne nacrte oziroma letne programe in podatke o izvajalcih PU. Pregledali smo normativne akte, ki urejajo PU, pravilnike in druge interne akte. Proucili smo smernice za izvajanje prakse, informacije, obrazce in navodila za študente. Soocili smo se tudi z omejitvami raziskave, ki so metodološke. Imeli smo omejen do-stop do nekaterih podatkov posameznih visokošolskih institucij (zlasti glede sodelovanja Pridobljeno s spletnih strani Fakulteteza turizem UM (https://www.ft.um.si/studij/prakticno_usposablja­nje/), Ekonomsko-poslovne fakultete UM (https://www.epf.um.si/izobrazevalna-dejavnost/studijski-programi/ visokosolski/praksa/), Ekonomske fakultete UL (http://www.ef.uni-lj.si/za_studente/strokovne_prakse), Fa-kultete za turisticne študije – Turistica UP (https://www.turistica.si/si/studij/vkljucevanje-studentov/prakticna--usposabljanja-studentov-turistice) in Višje strokovne šole za gostinstvo, velnes in turizem Bled (https://www. vgs-bled.si/studij/prakticno-izobrazevanje/). Tabela 1 Vzorec proucevanih študijskih programov Visokošolski strokovni programi Univerzitetni programi Management turisticnih podjetij Turizem Management turisticnih destinacij Kulturni turizem Visoka poslovna šola, študijska usmeritev: Turizem Univerzitetna poslovna in ekonomska šola, študijska usmeritev: Turizem Turizem Turizem Poslovna ekonomija, študijska usmeritev Turizem Hotelirstvo in turizem s podjetji in priprav na prakso). Omejili smo se le na obravnavo PU na podrocju turizma; vzorec je reprezentativen, saj zajema študijske programe petih institucij terciarnega izo­braževanja v turizmu od skupno osmih. Zbrani podatki so bili nestrukturirani, v nadaljevanju smo jih uredili, obdelali in analizira­li po posameznih parametrih primerjave. V clanku predstavljamo in komentiramo izsled­ke presojanja po izbranih parametrih; nekatere izsledke primerjamo tudi s primeri dobrih praks iz tujine oziroma povzemamo mnenja/izsledke drugih avtorjev; tako dopolnimo primerjanje z dodatnimi spodbudami za spremembe/izboljšave in premostimo možnost, da se institucije v slovenskem prostoru mogoce prevec zgledujejo med seboj. Rezultati Dokumenti, ki regulirajo PU Ob akreditaciji študijskih programov v Sloveniji se v zvezi s PU presoja nacrt za prak-ticno usposabljanje študentov ali ustrezen dokument o tem (npr. letni delovni nacrt), ce ni razviden iz ucnega nacrta; predložiti je treba tudi dogovore s podjetji o PU študentov. Ugotavljamo, da nacrt za PU obstaja v razlicnih verzijah: nekatere visokošolske instituci­je imajo to urejeno na ravni posameznega programa, druge so sprejele pravilnike oziroma druge interne akte, s katerimi je urejeno celotno podrocje PU za vse programe. Posebni akti urejajo mednarodno mobilnost študentov, kjer prednjacijo prakse v okviru programa Erasmus+. Institucije organizirajo PU skladno s predvidenimi kompetencami in izidi na študijskem programu. Organiziranost PU in kadrovske rešitve Razlicne rešitve ugotavljamo tudi na podrocju organiziranosti PU, nosilcev in njihovih nalog (visokošolskih uciteljev, sodelavcev, mentorjev prakse, organizatorjev PU). Za po­samezne študijske programe nekatere institucije imenujejo koordinatorje prakse in/ali mentorje, ponekod z administrativno podporo delavcev iz pristojnih služb. Kjer je PU umešceno v predmetnike, je nosilec predmeta habilitirani ucitelj z ustreznimi referencami. Na nekaterih institucijah je za potrjevanje in vrednotenje prakse pristojen predstojnik od­delka, strokovno-organizacijske naloge pa opravlja strokovno osebje kateder ali referata. Ne glede na obliko organiziranosti menimo, da vsako PU zahteva razmislek o ciljih, ki jih želimo doseci, skrbno pripravo, nacrtovanje, pripravo sodelavcev, dolocen cas za po­govore, vprašanja, povratne informacije; izogniti se je treba motecim vplivom na okolico in redne obveznosti mentorja. Za prakso sta pogosto predvidena dva mentorja: mentor visokošolski ucitelj, ki poleg pedagoških nalog koordinira izvajanje prakse in vodi vse postopke nacrtovanja, spremljanja in nadziranja, ter delovni mentor, ki skrbi za usposa­bljanje študenta v delovnem okolju. Obseg in umešcenost prakse v predmetnike V triletnih strokovnih in univerzitetnih programih s podrocja turizma najdemo zelo razlicen obseg praks: od 90 do 450 ur dela v turisticnem sektorju; ob tem se zastavlja vprašanje, ali je to vedno premišljena odlocitev – 90 ur pomeni dvotedensko prakso, delodajalci pa v tem casu ne morejo študenta priuciti osnovnih operativnih del, da bi postal samostojen na delovnem mestu. Tuje univerze predvidevajo od minimalno 400 ur pa do maksimalno 40 tednov ali eno leto prakse (Busby in Gibson, 2010; Zopiatis in Theocharous, 2013). Pregled podatkov, dostopnih na spletnih straneh institucij, kaže, da je v triletnih strokov­nih študijskih programih praksa umešcena v 2. in/ali 3. letnik, na univerzitetnih pa v 3. letnik. Ugotavljamo, da se z umestitvijo prakse v nižji letnik omogoci, da se spoznanja in izkušnje s prakse predelajo v višjem letniku, da se na podlagi pridobljenih spoznanj in mreženja pripravijo seminarske in druge naloge. Seveda to zahteva vecjo angažiranost uciteljev, a prinaša tudi koristne povratne informacije iz delovnega okolja in omogoca študije primerov. Po drugi strani pa umestitev prakse v zadnji semester omogoci študen-tom, da se napotijo v podjetja s širokim naborom znanj in spretnosti, absolviranih v petih semestrih študija. Praksa se pogosto izvaja med letnimi pocitnicami, na nekaterih institucijah se temu pri­lagodi študijski proces (zacne kasneje/prej konca), tako da študenti v tem casu opravijo obvezno prakso. Našli smo tudi zanimivo rešitev, da se praksa ne izvaja strnjeno, ampak je temu namenjen en dan v tednu (petek). Ob tem se poraja vprašanje, koliko je taka reši­tev sprejemljiva za delodajalce. Enoletna praksa, kot jo v študijske programe turizma vkljucujejo številne tuje univerze, nedvomno prinaša študentu vecji napredek na kompetencnem podrocju in konkurencno prednost na trgu dela (Busby in Gibson, 2010; Zopiatis in Theocharous, 2013). V našem turisticnem sektorju zanjo ni dovolj možnosti, saj ni dovolj primernih delodajalskih orga­nizacij zaradi razdrobljenosti na male gospodarske subjekte. Poleg tega bi daljša praksa (sandwich) pomenila podaljšanje študija, vsi zdajšnji dodiplomski študijski programi v turizmu v slovenskem prostoru pa so triletni. Bi bil štiriletni študij dovolj atraktiven ali bi študenti raje ubrali bližnjico? Trend upadanja vpisov na štiriletne programe že opažajo na britanskih univerzah (Aggett in Busby, 2011). Cilji, vsebina prakse in obveznosti študentov Na tem parametru vse institucije pricakujejo, da praktikant spozna podjetje, delovne pro-cese in postopke, saj se tako seznanja z razlicnimi podsektorji turizma. Praktikant se usposablja tudi v komuniciranju z okoljem, spoznava kulturo organizacij in pridobiva realisticne predstave o poslovnih okoljih. Usposablja se tudi za pridobivanje, obdelovanje in vrednotenje podatkov iz razlicnih virov. Pri vseh institucijah so cilji zastavljeni raz­meroma ohlapno. Menimo, da je kljucnega pomena nacrt prakse, ki ga sestavita delovni mentor in študent. V koncnih porocilih pa študenti porocajo o dosežkih, spoznanjih, iz­kušnjah; redko morajo voditi tudi dnevnik prakse. V porocilih je poudarek predvsem na opisu podrocja, ki ga je študent med prakso v podjetju bolje spoznal, nekatere institucije zahtevajo celovito predstavitev podjetja. Glede vsebine porocila so navodila nekaterih institucij dokaj splošna, npr. študent naj bi poglobljeno predstavil podrocje v organizaciji, kjer je zaznal možnosti izboljšave. Na drugi instituciji pa mora študent pripraviti SWOT analizo podjetja, izbrati tri elemente, potrebne izboljšav, in predlagati ukrepe. Porocila oceni mentor na instituciji, ocena vsebuje tudi mnenje delovnega mentorja. Na eni od institucij je predviden tudi (skupinski) zagovor opravljene prakse, vabljeni so tudi delovni mentorji. Zanimiv je tudi pristop, pri katerem mora portfelj študenta vsebovati še pregled seminar-skih del, izdelanih na podlagi prakse, in predlog vsaj treh možnih tem za diplomsko delo, zanimivih tudi za mentorsko organizacijo. Na podrocju kompetenc praktikantov izstopa primer fakultete, kjer predložijo delovnemu mentorju spisek kljucnih delovno specificnih kompetenc, ki jih študent pridobi na študij­skem programu – seznam služi kot vodilo pri nacrtovanju prakse; v študijskih programih so namrec opredeljene le splošne in genericne kompetence diplomantov, ki za potrebe de­lodajalcev niso pravi indikator kakovosti diplomanta. Študent mora v portfelj dokumen­tov vkljuciti tudi oceno napredka pri t. i. mehkih kompetencah, ki jih oceni pred prakso in po njej; ob tem si izoblikuje jasno sliko svojih prednosti (tako lahko išce priložnosti, da jih izpostavi), po drugi strani pa identificira elemente, ki jih v procesu prakse lahko izboljša. Sodelovanje visokošolske institucije s podjetji Visokošolske institucije sodelujejo s podjetji na podlagi sklenjenih sporazumov. V praksi obstajajo krovne (dolgorocne) pogodbe o sodelovanju institucije s podjetji (bipartitne), bolj pogosto pa se sklepajo tripartitne pogodbe za vsako prakso (fakulteta-študent-de­lodajalec). V pogodbi so dolocene medsebojne pravice in obveznosti strank, dolocijo se oseba, ki je na fakulteti pristojna za nadzor nad izvajanjem prakse, in delovni mentorji pri delodajalcu. Na vseh študijskih programih se praksa izvaja v obliki vkljucevanja študentov v delovne procese. Predvidevamo, da ta pristop ustreza tudi delodajalcem, saj pridobijo cenejšo de­lovno silo za operativno delo. Menimo, da bi študenti pridobili/nadgradili vec kompetenc, ce bi izvajali druge oblike praks, ki smo jih proucili v teoreticnem delu, npr. projektno delo, shadowing, uvedba ucnih laboratorijev ipd.; to bi tudi pospešilo vkljucevanje drugih uciteljev v sodelovanje s podjetji, omogocilo permanenten pretok informacij med gospo­darstvom in akademskim svetom ter preprecilo pogosto ocitano oddaljevanje uciteljev od dogajanja v delovnem okolju. Tudi Govekar-Okoliš (2018) poroca o primerih dobrih praks s kombiniranjem teoreticnega in prakticnega ucenja na univerzah v ZDA, Nemciji in na Madžarskem. Sodelovanje visokošolske institucije z mentorji Delovni mentorji pri delodajalcu morajo imeti višjo izobrazbo kot študent, zato institucije v pogodbe vnašajo kot pogoj višje- ali visokošolsko izobrazbo mentorja. V vseh pogodbah za prakso, ki smo jih proucili, je bil to edini pogoj za mentorje. To je presenetljivo, ce upo­števamo, da morajo delovni mentorji na nižji stopnji (višje strokovne šole) imeti opravljeno pedagoško-andragoško usposabljanje oziroma licenco. Vendar tudi visokošolske institucije spremljajo potrebe mentorjev po dodatnih znanjih in organizirajo seminarje zanje. MODEL PRAKTICNEGA USPOSABLJANJA V TURISTICNEM SEKTORJU Na podlagi spoznanj iz teoreticnega dela in nekaterih rezultatov primerjalnega presojanja, ki smo jih predstavili prek izbranih parametrov, smo oblikovali teoreticni model praktic­nega usposabljanja v turisticnem sektorju, njegove kljucne komponente po posameznih fazah, podlage za izvedbo in pricakovane izide (Slika 3). Model predstavlja celovit sistem PU, ki zagotavlja kakovost in doseganje zastavljenih ciljev PU. Fokusira se na študente, z upoštevanjem koristi, ki jih zasledujejo kot osrednji deležnik v procesih PU in na poti do zaposlitve v turisticnem sektorju. Ob interpretaciji modela dodajamo pri posameznih komponentah nekaj komentarjev in predlogov. Faza priprav je za kakovost sistema PU vitalnega pomena, tako kar se tice internih aktov, ucnih nacrtov, pogodb, priprav študentov, navodil kot smernic za delovne mentorje. Pri tem imajo izobraževalne institucije razlicne pristope, zasledili smo tudi primer skupnih smernic na splošni ravni za vse clanice univerze (Kristl idr., 2007); kljub raznolikosti študijskih programov menimo, da tak pristop zagotavlja poenotene splošne vsebinske in organizacijske podlage, predvsem pa omogoca bolj ucinkovito delo z mentorji. Priprave študentov na PU so praviloma usmerjene v prakticna navodila, krajše seminarje/delavnice za študente. Podobno kot Zopiatis in Theocharous (2013) menimo, da je treba študente bolj usmerjati v krepitev zaposlitvenih kompetenc: nacrtovanje kariere, priprave na nastop pred delodajalci, urjenje spretnosti priprave življenjepisov, priprave na zaposlitvene inter-vjuje, samopredstavitve študentov na družbenih omrežjih idr. V fazi opravljanja prakse je kljucna vloga mentorja in drugih sodelavcev študenta, ki poskrbijo za prenos znanja. V prispevku nismo raziskovali mentorske vloge – zaradi ome­jitev tega prispevka, pa tudi zato, ker je tovrstna tematika že dodobra proucena (gl. npr. Govekar Okoliš, 2018; Keating, 2012; Rok, 2010). Model poudarja pomen prenosa znanja. Ta tocka je najvecja šibkost obstojecih sistemov PU, znacilna za celoten sektor turizma; Slika 3 Teoreticni model prakticnega usposabljanja v turisticnem sektorju pomanjkanje poglabljanja v management znanja, kjer bi morale visokošolske institucije odigrati kljucno vlogo. Koncepti in prakse managementa znanja lahko nedvomno koristi­jo turisticnemu sektorju, posebno pri prenosu znanja in inoviranju. Študent praktikant razvija in nadgrajuje kompetence, tako strokovne (delovno specificne v sektorju turizma) kot prenosljive, ki so pomembne tudi za delo v drugih sektorjih in krepijo njegovo zaposljivost. Praksa lahko poteka v razlicnih oblikah, letnikih in obsegu, kar se od­raža v pridobljenih kompetencah. V sektorju turizma je uspešnost PU podvržena težavam tega sektorja z velikim številom malih poslovnih subjektov in težavami pri upravljanju ka­drov, zato mora visokošolska organizacija premišljeno izbirati partnerje. V fazi po opravlje­ni praksi sledi vrednotenje rezultatov PU. Umešcenost prakse proti koncu študija oziroma v zadnji semester pomeni, da je prakticno nemogoce priti do priložnosti za evalvacijo prakse in refleksijo o naucenem, razen v portfelju oziroma porocilih študentov in (morebitnih) za­govorih. Koncna porocila študentov s prakse se osredotocajo le na opise delovnih procesov in podjetij; morala bi vkljucevati tudi refleksije o naucenem, o spoznanjih in napredovanju na podrocju kompetenc. Sistemi daljših praks, kot jih prakticirajo priznane tuje institucije in vkljucujejo obiske uciteljev v organizacijah, prinašajo veliko vec priložnosti za evalvacije, pa tudi vecjo povezanost študijskega procesa z delovnim okoljem, pretok informacij idr. Predlagamo tudi, da se bolj izkoristijo razlicne oblike izvajanja prakse, na vseh obravnava­nih programih gre namrec le za vkljucevanje študentov v delovne procese. Zaznavanje uspešnosti prakse vkljucuje mnenja vseh deležnikov. Visokošolske institucije sledijo zadovoljstvu s prakso s pomocjo študentskih porocil s prakse, študentskih anket, obcasnimi ali rednimi raziskavami, o tem porocajo v samoevalvacijskih porocilih. Me-nimo, da je kljucnega pomena redno spremljanje zadovoljstva, kar omogoca pravocasno ukrepanje ob odstopanjih od ciljev. Pomemben vidik spremljanja je odnos do študentov v sektorju turizma; tako v Sloveniji kot po svetu najdemo zelo razlicne primere odnosov delodajalcev do praktikantov. Cassells (1994, v Busby in Gibson, 2000, str. 5) je identi­ficiral tri oblike: • »sodelovanje, ki se ga je treba izogibati« (arms length). V tej skupini delodajalci pri­dobijo s praktikanti delovno silo za delovna mesta, za katera v lokalnem okolju ni dovolj kandidatov. Gre torej za povsem ekonomsko pogojen interes delodajalcev: za­vedajo se, da praktikant potrebuje prakso, da opravi študijske obveznosti. Cassells po­udarja, da sta v tem primeru dve možnosti: prakse, ki so zadovoljive, ceravno ponujajo študentu razmeroma skromen izziv, in prakse, kjer gre za izkorišcanje študentov; • druga oblika je partnersko sodelovanje med univerzo in delodajalci, ki poteka tako, da imajo koristi vsi vpleteni deležniki; • tretja oblika je strateško povezovanje, ki vodi tudi v koncno rekrutiranje perspektivnih kadrov v svoje vrste; žal je tega najmanj, saj ga omejuje absorpcijska zmožnost turi­sticnih organizacij. To delitev delodajalcev dodajamo, ker je žal tudi v našem okolju prevec primerov okori-šcanja s praktikanti kot poceni delovno silo, tudi brez nagrade za opravljeno delo (Rok, 2013). Ce praktikantom dodelijo rutinske, nezahtevne, monotone naloge, je težko pri-cakovati, da jih bo praksa utrdila v prepricanju, da po zakljucenem študiju nadaljujejo karierno pot v turizmu. Izobraževalne institucije morajo ozavešcati delodajalce, da so koristi deležnikov pri PU dosegljive le s korektnim odnosom do praktikantov. Avtorji (npr. Brecko, 2005; Novak, 2005) tudi opozarjajo, da je za mlade, ki v tem obdobju vstopajo na trg dela, izredno pomembno, da dobivajo zanimive naloge, izzive, bolj sprošceno okolje, vkljucevanje v odlocanje, doloceno avtonomijo, takojšnje povratne informacije, pohvale. Zanje je dober mentor prava avtoriteta ter zgled in to je treba v procesih PU izkoristiti. Izobraževalne institucije pa morajo poskrbeti, da so delovni mentorji ustrezno pripravljeni na delo s pripadniki novih generacij na trgu dela. Sledenje zadovoljstva študentov in diplomantov s prakso prinaša tudi koristne podatke o tem, kaj vpliva na njihove odlocitve o nadaljevanju kariere v turizmu. Izsledki raziskav (npr. Richardson, 2009) namrec porocajo o študentih, ki so že med študijem opustili že­ljo po zaposlitvi v turisticnem sektorju, tako zaradi nezadovoljstva z zaposlitvijo, slabih delovnih pogojev kot odsotnosti motivacijskih elementov. Take izkušnje lahko prinaša­jo tudi opravljene prakse. Zato morajo izobraževalne institucije premišljeno oblikovati mreže partnerjev, sistematicno delati z mentorji, spodbujati stalen pretok informacij med pedagoškim osebjem in strokovnjaki iz sektorja turizma ipd. Kakovostna praksa pa prina­ša za študenta pomembne izide na podrocju kompetenc, mreženja, referenc in utrjevanja spoznanj o nujnosti vseživljenjskega ucenja. ZAKLJUCEK V prispevku smo primerjalno presojali pristope visokošolskih institucij s podrocja turiz-ma k PU in razvili model PU za sektor turizma. S prepletanjem spoznanj iz teoreticne­ga in empiricnega dela smo obdelali elemente kakovostnega nacrtovanja, organiziranja, spremljanja in evalviranja PU. Izpostavili smo tudi nekatere izvirne rešitve v sistemu PU iz slovenskega in mednarodnega okolja ter predlagali nekaj izboljšav. V fazi priprav na PU bi institucije morale posvetiti vec pozornosti urjenju spretnosti štu­dentov za nastop na trgu dela namesto splošnih priprav na podrocju IKT, komunikacije ali celo samo napotkov pred prakso. V zvezi s tem je smiselna navezava PU na dejavnost kariernih centrov (primer vodilnih švicarskih šol za management v hotelirstvu in turizmu: EHL, Glion, Les Roches) oziroma na predmete, ki obravnavajo razvoj kariere (npr. MMU Manchester) (Rok, 2010). V fazi izvajanja prakse je kljucnega pomena vloga mentorja, v fazah po opravljeni praksi pa ugotavljamo, da je premalo pozornosti posvecene refleksiji o naucenem, deloma zaradi umešcenosti PU v zakljucne semestre študija. Potrebno je sistematicno spremljanje napre­dovanja praktikanta na podrocju kompetenc. Povezovanje z gospodarstvom je pretežno na ramenih nosilcev PU, a nujno je po vzoru dobrih praks iz anglo-ameriškega okolja v procese PU vkljuciti širši krog uciteljev. Za uspešnost PU je kljucnega pomena koherenca med izkustvenim ucenjem na delovnem mestu in teoreticnim izobraževanjem. Zopiatis in Theocharous (2013) poudarjata, da ujemanje programov prakse in pricakovanj turisticne industrije pomeni, da bodo najvec pridobili študenti. Menimo tudi, da so institucije pre­malo ambiciozne pri izbiri oblik prakse, praviloma se odlocajo za vkljucevanje študentov v delovne procese ter pisanje porocil z opisi organizacij in delovnih procesov. Druge obli­ke praks, ki smo jih predstavili, omogocajo vecje uveljavljanje študentskih potencialov. Visokošolske institucije imajo lahko mocan vpliv na turisticni sektor; njihov interes mora biti razvoj mreže organizacij, ki razumejo PU kot dvosmeren proces, v katerega vlagajo svoje resurse, da dobijo v zameno izobražene strokovnjake z zmožnostjo inovativnega mišljenja, ki organizaciji prinesejo konkurencne prednosti na globalnem turisticnem trgu. Obenem morajo visokošolske institucije skrbeti za raziskovalno plat, ki je eden od baze­nov znanja, kjer se napaja turisticni sektor. Zato predlagamo raziskave na podrocju mana­gementa znanja v turizmu, s poudarkoma na transferjih znanja (zlasti prikritega) ter pove­zanosti z inovativnostjo. Pogrešamo tudi raziskave o kompetencah študentov, pridobljenih na praksi, merjene tako z rezultati ucenja kot tudi percepcijami mentorjev. Primer take raziskave je narejen na podrocju zdravstvene nege (Kermavnar in Govekar-Okoliš, 2016). 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The ACPET Journal for Private Higher Education, 1(2), 41–49. Zopiatis, A. in Theocharous, A. L. (2013). Revisiting hospitality internship practices: A holistic in­vestigation. Journal of Hospitality, Leisure, Sport & Tourism Education, 13, 33–46. https://doi. org/10.1016/j.jhlste.2013.04.002 Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 173-174 DOI: https://doi.org/10.4312/as/9695 Porocila, odmevi, ocene UPORABNOST SPLETNE STRANI TEACHER‘S CLIMATE GUIDE ZA SAMOIZOBRAŽEVANJE ANDRAGOGOV IN NACRTOVANJE IZOBRAŽEVANJA ODRASLIH O OKOLJSKI PROBLEMATIKI Okoljsko problematiko danes srecujemo pri vseh vidikih družbenega življenja. Gre za eksistencialni problem cloveštva, ki zadeva tudi podrocje izobraževanja odraslih. Sple­tna stran Teacher‘s Climate Guide (https://teachers-climate-guide.fi/), ki jo ureja finska okoljska izobraževalka Pinja Sipari, ponuja kakovostno izhodišce za spoznavanje okolj­skega izobraževanja in poglabljanje vanj. Stran zajema 21 tematik (npr. kemija, biologija, geografija, družbene vede (social studies), fizika, umetnost, zgodovina), ki jih spremlja­jo tudi predlogi za izvajanje raznih nalog, ki lahko služijo kot pomoc pri zastavljanju vzgojno-izobraževalnega procesa. Takšna spletna platforma je lahko pomemben vir za razvoj razlicnih oblik izobraževanja odraslih, ki se osredotocajo na okoljske spremembe in preoblikovanje posameznikovih vrednot. Predstavljamo nekaj vsebinskih poudarkov iz izobraževanja o okoljski problematiki s spletne platforme, ki je lahko v pomoc pri pripravi interdisciplinarno in holisticno zasnovanega izobraževanja odraslih. Tematski sklop kemije nam odpira vrata v razumevanje sestave atmosfere, nastajanja toplogrednih plinov in segrevanja ozracja, nastanka ucinka tople grede, ogljicnega cikla ipd. Poleg ozracja so glavno odlagališce emisij ogljikovega dioksida oceani. Vse vecje kopicenje emisij na morskem dnu negativno vpliva na tam živece organizme. V povezavi z biologijo lahko tako dobimo globlje razumevanje vplivov cloveka na okolje in žive or-ganizme. »Clovek s svojimi posegi v prostor in drugimi aktivnostmi povecuje dovzetnost vrst za izumiranje. Sprememba rabe zemljišc, kmetijstvo in urbanizacija, gradnja infra-strukture avtocest, cezmerno izkorišcanje, onesnaževanje, turizem, podnebne spremembe ter nove vrste, ki konkurirajo naravni flori in favni, so povzrocili množicno izumiranje,« je zapisala Kajfež Bogataj (2017, str. 137). Skozi zgodovinski pogled je možno ozave-šcanje o odgovornosti, ki jo ima kapitalisticni zahod za reševanje problematike, in tudi zavedanje izkorišcanja, ki ga kapitalisticni zahod izvaja na globalnem vzhodu. Prav tako nam zgodovina ponuja vpogled v sistemska spreminjanja družb. Zgodovina nam tako omogoca razumevanje poteka razvoja tehnologij, pojava masovnih okoljskih sprememb z zacetkom med industrijsko revolucijo itd.; geografija pa uvid v vpliv teh sprememb na globalni in lokalni ravni. Sociologija proucuje vplive na ljudi kot skupnost in tudi vplive, ki se dotikajo neposredno posameznikov (vprašanje gentrifikacije in s tem povezana sta­novanjska problematika, vprašanje prekarizacije idr.). Migracije so tipicen tematski sklop, ki povezuje razlicna podrocja: geografijo, ekonomijo, sociologijo, biologijo ipd. Zaradi segrevanja ozracja se bo zmanjševala biodiverziteta, kar bo posredno privedlo do lakote oziroma do okolja, kjer poljedelstvo in posledicno živinoreja ne bosta vec mogoca. Zara-di pomanjkanja dobrin se bodo pojavile okoljske migracije, nastale bodo vojne, ki bodo migracije še pospešile. Sprva se bodo te spremembe dogajale v revnejših predelih sveta – favelah v Braziliji, podsaharski Afriki ipd. –, v nadaljevanju pa tudi v državah, kamor se bodo podnebni begunci zatekli. Podrocje matematike in fizike je tisto, ki prek statistic­nih napovedi prispeva k razumevanju poteka okoljskih sprememb, kakor denimo tudi k razumevanju valovne optike, ki pojasnjuje odbijanje svetlobe od razlicnih površin (taljenje ledu predvsem na severni Zemljini polobli pripomore k vecjemu segrevanju ozracja; led zaradi svoje bele barve odbija vec svetlobe kot temna barva oceana, kar ustvarja pozitivno povratno zanko). Psihologija lahko pripomore k reševanju razlicnih stisk, prav tako lahko oblikuje razlicne strategije za spopadanje s tesnobami, ki so rezultat okoljske problematike. Tudi umetnost lahko vpliva na posameznikovo procesiranje custev (glasbena terapija), skozi estetsko obcutenje umirja, skozi aktivizem povezuje idr. Okoljske spremembe vplivajo tudi na posameznika in njegove vrednote, na kar se osredotoca etika, ki obravnava vprašanje pod-nebne pravicnosti (odgovornost zahodnih kapitalisticnih držav za globalno segrevanje, neokolonializem) in kršenje temeljnih clovekovih pravic (ogrožene so pravica do življe­nja, hrane, vode, zdravja, izobraževanja, kulture idr.). Pomembna sta tudi jezikovna in medijska pismenost. Medijsko pismena oseba je vešca v analiziranju in odkrivanju stereotipov, vrednot, ideologij ter je sposobna interpretirati številne pomene in sporocila, ki so zajeti v besedilih. Zato je pri posameznikih treba spodbujati kriticno mišljenje. S tem kratkim prikazom smo želeli pokazati, da je spletna stran Teacher‘s Climate Guide kakovosten vir za samostojno ucenje, pri razvoju programov pa jo lahko uporabijo tudi izobraževalci odraslih. Spletna stran andragogom pomaga do osnovnega razumevanja okoljske problematike ter jih napotuje na nadaljnje raziskovanje in poglabljanje v posa­mezne tematske sklope. Andraž Fink LITERATURA Kajfež Bogataj, L. (2017). Planet, ki ne raste. Cankarjeva založba. Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 175-177 DOI: https://doi.org/10.4312/as/9983 Knjižne novosti Tomaž Grušovnik, Reingard Spannring in Karen Lykke Syse (ur.) ENVIRONMENTAL AND ANIMAL ABUSE DENIAL: AVERTING OUR GAZE Lexington Books, 2021 V zacetku leta je v anglešcini izšla znanstvena monografija o vseprisotnosti (zanikanja) cloveških zlorab okolja in živali, ki so jo uredili Tomaž Grušovnik s Pedagoške fakultete Univerze na Primorskem, Reingard Spannring z Inštituta za izobraževanje Univerze v Innsbrucku in Karen Lykke Syse iz Centra za razvoj in okolje Univerze v Oslu. V njej so v 12 poglavjih skozi raznolike teoreticne okvire obravnavane teme, ki jim je v antropoceni dobi in antropocentricni družbi smiselno nameniti vec pozornosti. Skupna tocka vseh prispevkov monografije je obravnava zanikanja kot družbenega, kul­turnega in psihološkega mehanizma, ki pomaga posameznikom in družbi ohranjati tre­nutne življenjske navade, kljub jasnosti o njihovih katastrofalnih posledicah za okolje in živali. Tako so obravnavani razlicni mehanizmi in oblike zanikanja ter njegovi vzroki in posledice z vidika razlicnih znanstvenih disciplin – psihologije, sociologije, filozofije, antropologije, zgodovine, ekonomije, ekologije, etologije (veda o vedenju živali) in prava. Prispevki razkrivajo globoko zakoreninjeno zanikanje cloveških zlorab okolja in (neclo­veških) živali v družbi. Tako pri podnebnih in okoljskih spremembah kot pri našem od­nosu do živali obstaja implicitno zanikanje, s katerim se zanemarjajo podatki, ki bi bili lahko pretirano ogrožajoci za naše pojmovanje nas samih in sveta, to pa vodi v kolektivno ignoranco problemov, ki se jih velika vecina ljudi sicer zaveda, a jih ne motijo tako zelo, da bi glede njih dejansko nekaj ukrenili. Tako ni nujno problem pomanjkanje informacij o posledicah našega ravnanja, ampak percepcija teh informacij kot ne dovolj problematic­nih, da bi ob njih cutili moralno potrebo po delovanju v nasprotni smeri. Pomembni dejavniki individualnega zanikanja so pretekle izkušnje in osebna identiteta. Spoznanje, da je naš nacin bivanja lahko netrajnosten in zato nezaželen, je pogosto lažje zanikati kot pa takšne prakse dejansko spremeniti. To pa ustvarja zacarani krog, saj je oseba v zanikanju motivirana, da takšna tudi ostane, ker je ohranjanje osebnih prepricanj custveno izpolnjujoce, obenem pa to še poglablja osebna prepricanja ob obravnavi novih informacij skozi tako izkrivljeno subjektivno leco. Zanikanje s tem pripomore k ohranja­nju obstojece osebne identitete in izogibanju custvenemu distresu ob kognitivni disonanci med osebnimi prepricanji in nekaterimi z njimi neskladnimi podatki. Poleg individualne­ga pa je prav tako razširjeno kolektivno zanikanje, ki zagotavlja, da neprijetne informacije niso prevec motece za obstojece družbene sisteme in nacine (so)bivanja, hkrati pa pri­pomore k reprodukciji dominantnih ideologij ter obstojecih razmerij moci v politiki in gospodarstvu. Pomemben prispevek monografije je v temeljiti kriticni obravnavi cloveškega odnosa do ostalih živali, saj ta tema v razpravah o okoljskih izzivih pogosto ostane zanemarjena. Obravnava zlorab živali ne zajema le tega, ali te koncajo na naših krožnikih ali ne, ampak tudi, kakšen je naš odnos do njih že pred tem in zakaj nas to ocitno pretirano ne gane. Kot poudarja filozof Craig Taylor v petem poglavju, se tu postavlja vprašanje, katera je torej ta razlika med nami in drugimi živalmi, ki nam daje pravico, da zanemarjamo njihovo subjektivnost in delamo z njimi v skladu z lastnimi potrebami in željami. Oz. ce menimo, da so dolocena vedenja neprimerna v odnosu do cloveka, zakaj so primerna v odnosu do drugih živali? In, dodatno, zakaj dolocena vedenja niso primerna v odnosu do dolocenih živali (npr. hišnih ljubljenckov), ce pa so sprejemljiva v odnosu do drugih (prav tako razvitih) živali? V našem odnosu do (necloveških) živali pa se zrcali tudi naš odnos do okolja, ob tem da naše ravnanje z živalmi (masovna živinoreja) že tako ali tako škoduje okolju in povecuje toplogredne izpuste, zmanjšuje biotsko raznovrstnost ter one-snažuje zemljo, zrak in vodo, po vsej verjetnosti pa je tudi sprožilo nastanek aktualnega koronavirusa SARS-CoV-2. S takšnim odnosom torej škodujemo tako okolju in živalim kot tudi sami sebi. Posebna vrednost monografije je gotovo tudi v interdisciplinarnem pogledu na prouce­vani pojav zlorab in njihovo zanikanje. Tako npr. z vidika (socialne) psihologije Susanne Stoll-Kleemann v prvem poglavju zanikanje unicevanja okolja poveže s Kohlbergovi-mi stopnjami moralnega presojanja in trdi, da vecina ljudi ne doseže pokonvencionalne usmerjenosti v moralnem presojanju, kjer bi resnicno delovali v skladu s svojimi eticnimi naceli, ampak ostane pri konvencionalni usmerjenosti, kjer se ravnajo predvsem v skladu z družbenimi normami, te pa so (zaenkrat) prevec potrošniško usmerjene, da bi lahko odvracale od visokoogljicnega vedenja. Ob tem imajo pomembno vlogo obrambni psiho­socialni mehanizmi, ki odvracajo od soocanja s kognitivno disonanco, kot so razlicne strategije racionalizacije našega ravnanja, prenašanje odgovornosti na druge, opravicujo-ce primerjave (v smislu »oni ravnajo še slabše«) ali miselno popacenje resnicnih posledic naših dejanj. V nadaljnjih poglavjih monografije so predstavljeni še zanimivi uvidi drugih znanosti. S sociološkega vidika je npr. obravnavano ohranjanje zanikanja tako na individualni kot na kolektivni ravni – v šolskem, gospodarskem in pravnem sistemu. Naša samoumevna upravicenost do avtoritarnega vladanja okolju gre ob tem z roko v roki s kolektivnim zani­kanjem zlasti tega, da od rasti odvisno gospodarstvo ni okoljsko vzdržno. Filozofski vpo­gledi ponujajo dokaze o obstoju moralnosti tudi pri (necloveških) živalih in prikazujejo distanciranje cloveka od ostalih živali (in njihovega ubijanja za naše potrebe) kot obramb­ni mehanizem za zastiranje lastne umrljivosti. Etološki prispevek obravnava šimpanze in predstavlja obstoj njihovih individualnih osebnosti in biografij ter na podlagi dveh od­mevnih eksperimentov iz leta 2017 argumentira obstoj teorije uma pri njih (razumevanje obstoja mentalnih stanj drugih, kar omogoca empatijo), ceprav se je to do zdaj v splošnem pripisovalo zgolj ljudem in ceprav je od 80. let vec eksperimentov, v katerih so na teorijo uma gledali bolj antropocentricno, to tezo ovrglo. Monografija ponuja tudi antropološke vpoglede v samoumevnost paradigme neskoncne rasti in porabe, ozke cloveške poglede na živali in posledicno njihovo kruto obravnavo na primeru norveške industrije lososov ter, prav tako na primeru Norveške, zgodovinski pogled na postopno umikanje procesa proizvodnje mesa iz javnega življenja po letu 1950, predvsem na disociacijo njegovega nakupa od njegove proizvodnje ter s tem disociacijo mesa od živali. Predstavljene so tudi ugotovitve iz (politicne) ekonomije o zelo razsežnem lobiranju in marketingu (tudi na ravni EU), ki spodbuja zanikanje cloveškega škodovanja okolju in popredmetenja živali ter vzpostavlja kolektivno mišljenje normalizacije obstoje-cega stanja. V ta namen se uporablja celo »astroturfing« (predstavljanje lažnega javnega mnenja), velike investicije v oblikovanje javnega mnenja pa se kapitalizmu ubijanja obre­stujejo s še vecjimi dobicki. Z ekološkega vidika je ovrednoten »tehno-eko-optimizem«, kot Helen Kopnina, Joe Gray, Haydn Washington in John Picolo v devetem poglavju poimenujejo verjetje v re-šitev okoljevarstvenih izzivov s tehnologijo. Takšne poglede oznacijo za antropocentric­ne, okoljsko škodljive in izhajajoce iz patološke navezanosti sodobnih industrializiranih družb na gospodarski razvoj, zaradi cesar sami raje predlagajo sledenje ekocentrizmu in ekorealizmu, temeljecima na okoljski etiki, ki okolje in živali obravnava loceno od njihove instrumentalne vrednosti za cloveka. S prepletom sociološkega in etološkega vidika sta na primeru konjev predstavljena tudi specizem (diskriminacija na podlagi vrste) in po­predmetenje živali v družboslovni literaturi kot nacinu reprodukcije obstojecega odnosa cloveka do drugih živali. Monografijo zakljucuje pravna analiza hitro rastocega podrocja živalskega prava, ki temelji na okoljskem pravu, pravu clovekovih pravic in etiki. Zlorabe okolja in živali ter njihovo zanikanje so v monografiji obravnavani z vidika raz­licnih znanstvenih disciplin, gotovo pa je tu prostor tudi za andragogiko. Tako bi lahko spodbudili, kot v tej številki Andragoških spoznanj na primeru umetnostne instalacije opisujeta avtorici Spring in Clover, zadrževanje pozornosti ucecih se odraslih na perecih problemih z namenom razkrivanja trenj med pojmovanji in realnostjo, po razkritju katerih je težko »odvrniti naš pogled« od unicenja, ki ga povzroca naša vrsta. Tadej Košmerl Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 178-180 DOI: https://doi.org/10.4312/as/9875 Knjižne novosti Simone de Beauvoir STAROST II: BITI V SVETU Opro, 2020 STAROST SE ODIGRAVA TAKO NA OSEBNEM KOT NA DRUŽBENEM ODRU Starost je monumentalno filozofsko delo, je nekoc dejal Levinas, z njim pisateljica Simo­ne de Beauvoir ponuja v branje zapis s podrocja etnografije, zgodovine, književnosti in filozofije;1 zapis, ki ga je treba brati objektivno in subjektivno hkrati, zapis, s katerim želi de Beauvoir razbiti tišino, ki obdaja starost.2 Delo je hkrati deskriptivno in normativno, torej politicno. Je delo o barbarizmu, o »škandalozni situaciji starih v družbi«, kot pravi. V prvem delu Starosti – eno redkih del, ki je bilo okrog leta 1970 posveceno preucevanju tabuiziranih tem staranja in starosti – se avtorica posveti družbenim okolišcinam staranja skozi zgodovino, v drugem delu, ki se zdaj razgrinja bralcu, pa prevladata njeno opazo­vanje starosti in popis subjektivnih obcutkov v starosti, ki jih budi to obdobje življenja.3 Starost ni monolitna. Starosti je veliko. Tako Simone de Beauvoir nakaže, kar že dolgo vemo. Starost se odigrava hkrati na osebnem in družbenem ter politicnem odru.4 Slednje obcutimo tudi v casu zdajšnje zdravstvene krize, skozi katero plujemo. Na determinanten vpliv socialnega okolja na potek starosti v tem eseju, kot ga sama ime­nuje, opozarja Simone de Beauvoir. Doživljanje starosti je sicer osebno, pogojeno s celoto življenja, naravnano na starost že od ranega otroštva, a odvisno je tudi od družbenega konteksta, ki vpliva na to, kako in kako dolgo se nekdo spoprijema z nastajajocim »novim svetom«, svetom, za katerega v starosti sluti, da ni vec njegov. Da to ni vec njihov svet, nekatere celo veseli, »saj so tako koncno osvobojeni obvez, odgovornosti in pricakovanj«, zapiše de Beauvoir. Pisateljica se posluži opisov starosti zgolj izjemnih ljudi, pisateljev, ustvarjalcev, dr­žavnikov, ki jih njihova dela transcendirajo, a jih, ne glede na vse, mlajši ne vabijo vec 1 Simone de Beauvoir se loteva obsežnih filozofskih tem, kot so biti star objektivno in biti star subjektivno, biti sam svoj za druge, filozofija telesa, vprašanje filozofije casa. 2 O ženskah, otrocih, odrašcajocih je napisano marsikaj. O starih ne. In vendar bi bilo dovolj poslušati njihov glas, da bi ugotovili, da je njihov glas »glas cloveka«. 3 Filozofija, denimo, »je pomagala umreti«, kot je dejal Montaigne, ni pa pomagala živeti v starosti. 4 Izkušnje starosti so razlicne. Starost ni enaka za bogate in revne, za zdrave ali bolne. Izkušnja starosti je subjektivna. k sodelovanju, še vec, iskreno in tudi srdito se z njimi ne strinjajo. Jih pa družbeno vidni starci tudi izzivajo s svojim konservativnim videnjem in delovanjem, z vztraja­njem pri preteklosti, pri preteklih nacinih mišljenja, reševanja vprašanj, tudi preteklih nacinih upora. Ne glede na vse so starci zmeraj konservativni. Njihova dela sicer za mlade in prihodnje rodove ostajajo sporocilna, lahko navdušujejo množice, budijo cu-stva, celo misel jim je lahko vse jasnejša (Victor Hugo o sebi), pisanje jim gre zlahka od rok, a telo zgublja moc – nemoc njihovega telesa pa daje nosilcem družbene moci legitimno premoc nad njimi. Starost je v družbenem pogledu vprašanje razmerij moci, bi lahko rekli. Še vec, »leta jemljejo (tudi) voljo, da bi se izobraževali«, da bi po Sokratovo nabirali znanje zaradi znanja samega iz intrinzicne, primarne motiviranosti za ucenje. Odsotnost možnosti uporabe znanja pa ... ubija voljo ... Empiricna spoznanja danes na sreco kažejo tudi drugacno, svetlejšo sliko starosti od opisane. Z nekaterimi trditvami, cetudi so dokaj temacne, se lahko strinjamo, jim lahko verjame-mo. Tako je pomembno, da obstajajo strukture, kot so univerza za tretje življenjsko ob-dobje, dnevni centri dejavnosti starejših, skupine za vzgojo lokalnih voditeljev, ki gradijo mostove med pridobljenim znanjem in njegovo uporabo. Teh nekoc, v casu Simone de Beauvoir, ni bilo veliko in njihova vloga ni bila z družbeno angažiranim znanjem in druž­beno angažirano kulturo starejše narediti vidne, slišane in delujoce v družbenem prostoru. Današnja starost lahko potrka na razlicne, tudi manj zaprte duri. V sedmem poglavju Starosti II nastopajo pesniki, pisatelji, voditelji, zvecine francoski, nemški, angleški, s svojimi zapisi o preteklosti in sedanjosti, o poznejših letih življenja. Njihovi zapisi služijo Simone de Beauvoir kot ilustracija obcutkov starega cloveka do ži­vljenja in do smrti. Ti obcutki imajo skupen imenovalec: žalost, strah, dolgcas. V starosti je malo novega, preveva jo obcutek »déjŕ-vu«. De Beauvoir se loti tudi vprašanja smrti. Strah pred smrtjo nas varuje in ohranja pri živ­ljenju. Tudi v starosti imata strah pred smrtjo in obsedenost s smrtjo zašcitniško vlogo. »Trmasto vztrajanje pri preteklem prekine vez s sedanjostjo,« trdi de Beauvoir, ko piše o sicer izjemno plodnem, delovnem in ucinkovitem državniku Clemenceauju, in dodaja, da so novi trenutki zgodovine sedanjost in da novi trenutki zahtevajo nove ljudi. Pa vendar v šestem poglavju Simone de Beauvoir spregovori tudi o nekaterih izjemah med ustvarjalci, o glasbenikih, ki vcasih svoja najboljša dela napišejo šele v starosti, kajti skozi življenje vse prevec zaupajo tehnikam in si šele v zrelih letih drznejo stopiti na plo­dovito lastno pot. V petem poglavju de Beauvoir nacne vprašanje starosti v zakonskem paru, pri tem pa navede primer Tolstoja in žene Sonje. Zakljuci, da je starost lahko vir neravnovesja v za­konu, tudi med tistimi, ki so bili dotlej videti složni. Starost II je branje, ki ga priporocamo preucevalcem literarne zgodovine, umetnosti, glasbe, zgodovine, psihologije, geragogike, francistom in drugim. Priporocamo ga prav posebej izobraževalcem starejših odraslih. Bolje bodo razumeli svoje starejše študente in lažje jim bodo pomagali pridobiti vpogled vase. Cas pred petdesetimi leti, ko je Starost nastajala, je mocno navzoc v obeh delih knjige, odslikava literarne in umetnostne izrazito urbane vrednote in antivrednote tistega obdo­bja. Bralec dobi vpogled v intimne misli velikih ustvarjalcev, ki navajajo na preucevanje sodobnosti. Se je sploh kaj spremenilo? Dušana Findeisen Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 181-185 DOI: https://doi.org/10.4312/as/9910 In memoriam ANDRAGOŠKA DEDIŠCINA SABINE JELENC KRAŠOVEC Mnogo prezgodaj, dober mesec pred 53. rojstnim dnem, se je konec preteklega leta iztekla življenjska pot naše prijateljice in sodelavke, izr. prof. dr. Sabi­ne Jelenc Krašovec. Težko je na kratko predstaviti pestro, bogato in raznovrstno izobraževalno, znan­stveno, raziskovalno, strokovno in pedagoško delo Sabine na podrocju izobraževanja odraslih, kljub temu bom v nadaljevanju poskušala povzeti kljucne mejnike in dosežke na njeni poklicni poti. Rojena je bila 26. januarja 1968 v Ljubljani. Po koncani Srednji pedagoški šoli je leta 1986 nada­ljevala študij na Filozofski fakulteti – domska in andragoška smer (A) in smer sociologija (B). Med študijem je kot prostovoljna svetovalka ministrstva za pravosodje individualno svetovala in pomagala obsojencem. Decembra 1991 je na Oddelku za sociologijo – smer sociologija (B) diplo­mirala s temo Beg možganov, februarja 1992 pa je na Oddelku za pedagogiko – smer pedagogika (A) z odlicno oceno zakljucila študij z diplomsko nalogo Pismenost in funk-cionalna pismenost obsojencev v Sloveniji. Podiplomski študij je na isti fakulteti leta 1998 zakljucila z zagovorom magistrske naloge s podrocja andragogike z naslovom Trendi ra­zvoja andragoške teorije in prakse v Evropi – Vloga izobraževanja odraslih pri razvijanju dejavne državljanskosti v prehodnem obdobju, leta 2000 pa še z uspešnim zagovorom doktorske disertacije Univerza v procesih oblikovanja ucece se družbe. Dodatno se je izobraževala v okviru številnih seminarjev na podrocju andragoške in visokošolske di­daktike, usposabljala se je za svetovanje in ocenjevanje predhodno pridobljenega znanja v procesu ugotavljanja in potrjevanja znanja, med drugim je pridobila naziv »Change Agent« – NLP. V okviru rednega šolanja se je ucila dva tuja jezika: anglešcino in nem-šcino. Znanje angleškega jezika je dodatno izpopolnjevala julija 1988 v Veliki Britaniji (Anglo World Education, Oxford) in od junija do septembra 1990 v Združenih državah Amerike (Springfield, MA), kjer je v poletnih taborih za revne otroke pridobila dragoce­ne delovne in življenjske izkušnje. Poleg rednega šolanja je koncala nižjo glasbeno šolo in dodatna dva razreda za klavir (osem razredov) in kitaro (devet razredov). Vec let je igrala v kitarskem orkestru Glasbene šole Franca Šturma. Sabina je svojo profesionalno pot zacela leta 1992 kot pripravnica na Andragoškem centru Slovenije, od oktobra 1993 dalje pa je bila redno zaposlena na Filozofski fakulteti Univer­ze v Ljubljani – Oddelek za pedagogiko in andragogiko, najprej kot asistentka, kasneje kot docentka in nazadnje kot izredna profesorica. Odlikovala jo je bogata in uspešna peda­goška dejavnost. V okviru dodiplomskega študija je bila nosilka predmetov Andragogika ciljnih skupin, Andragoško svetovalno delo in soizvajalka predmeta Sociologija izobra­ževanja odraslih, na podiplomskem študiju pa nosilka predmeta Andragoški raziskovalni seminar in Andragogika ciljnih skupin ter soizvajalka predmeta Izbrane teme iz sociolo­gije izobraževanja odraslih. Pri predmetu Andragoško svetovalno delo in Andragogika ciljnih skupin je izvajala dodatne individualne konzultacije Erasmus-Socrates študentom iz Litve, Nemcije, Finske, Poljske, Estonije, Grcije itd. Bila je izredno predana in zavzeta pri delu s študenti, kar med drugim dokazuje dolg seznam (122) njenih mentorstev. Kot ocenjevalka je sodelovala v komisijah za oceno magistrskih nalog na Pedagoški fakulte-ti Univerze na Malti. V okviru Centra za pedagoško izobraževanje Filozofske fakultete Univerze v Ljubljani je kot predavateljica sodelovala tudi v programu pedagoško-andra­goškega izobraževanja za predavatelje višjih strokovnih šol. Njen naravni dar za pouceva­nje dokazuje svecana listina Univerze v Ljubljani, ki jo je kmalu po zacetku akademske kariere prejela za izjemne pedagoške in raziskovalne dosežke. Študenti, ki jih je pretresla vest o prezgodnjem odhodu Sabine, so sporocali, da jo bodo ohranili v najlepšem spominu z globoko hvaležnostjo in obcudovanjem, saj jih je s svojim entuziazmom navdihovala in spodbujala k samostojnemu in kriticnemu mišljenju, v njih je prebujala radovednost do raziskovanja, skrb za ranljivejše in pogum za zavzemanje za pravicnejši svet. Na spletu sem našla tudi starejše pohvalne izjave njenih nekdanjih študentov. Tako je ena od študentk pred leti zapisala: »Najboljša profesorica, kar sem jih kdaj imela! Profesorica Jelenc Krašovec vec kot ocitno tudi živi, udejanja to, kar predava. Meni je prav v navdih. Da clovek razmišlja s svojo glavo, spreminja sebe in posledicno tudi družbo. Profesorica, ki se zaveda, da vec kot neki uradni nazivi pomeni to, kakšen si kot clovek, tvoja morala, vrednote in tvoj odnos do drugih. Študente nagovarja kot sebi enake, je zelo pozitivna, ima veliko znanja, odprta. Mnogi profesorji bi se lahko zgledo­vali po njej.« Z Andragoškim centrom Slovenije je kot predavateljica in vodja številnih delavnic ter seminarjev vsa leta svojega profesionalnega delovanja redno sodelovala v razlicnih pro-gramih izobraževanja za ucitelje odraslih in druge strokovnjake, ki sodelujejo v izobraže­vanju odraslih. Med drugim je sodelovala pri pripravi gradiv, razvoju in izvajanju progra­mov Usposabljanje za življenjsko uspešnost, Usposabljanje vodij in mentorjev študijskih krožkov, Izobraževanje in usposabljanje svetovalcev in ocenjevalcev predhodno pridoblje­nih znanj in spretnosti, Phare program UNDP Mine Action Senior and Middle Manage­ment Training Course in programu Izobraževanje tutorjev v projektu Študij na daljavo. Sodelovala je tudi pri pripravi programa »Razvijanje in širjenje mreže z IKT podprtih lokalnih svetovalnih centrov in centrov za poklicno svetovanje ter tock za VŽU« v okviru projekta ESS. Poleg tega je bila tudi svetovalka in ocenjevalka v procesu »Ugotavljanja in potrjevanja predhodno pridobljenih znanj in spretnosti«. Ob njeni prezgodnji smrti so se na Andragoškem centru Slovenije spomnili, da je po odhodu na Filozofsko fakulteto za vedno ostala njihova dragocena zunanja sodelavka v razlicnih projektih in dejavnostih centra, bila je nepogrešljiva in zelo dobro sprejeta predavateljica v programih andrago­škega spopolnjevanja. Toda Sabina ni bila samo odlicna profesorica in predavateljica, ampak je bila tudi strastna raziskovalka. Sociološka izobrazba ji je zagotavljala široka teoretska znanja, s katerimi je izobraževanje odraslih vedno osmišljala v družbenem kontekstu. Bila je prepricana, da ce želimo razumeti izobraževanje odraslih, je to mogoce le s kriticno analizo politicnih, ekonomskih in družbenih vidikov njegove strukture. V vecini svojih besedil je izhajala iz družbeno kriticne vloge izobraževanja odraslih in poudarjala emancipatorni potencial andragogike, razmišljala je o mobilizacijski vlogi andragogike v širšem družbenem kon­tekstu, predvsem kako lahko andragogika vpliva na družbene spremembe. Rdeca nit nje­nih besedil je bila kriticna teorija družbe ter kriticna in radikalna tradicija izobraževanja odraslih. Tako je v clanku o izobraževanju za pismenost v luci kriticne teorije izobraže­vanja odraslih poudarila: »Nizka udeležba nekaterih skupin prebivalstva v izobraževanju je zlasti posledica izkljucevalnih družbenih praks (tudi izobraževanja), ki so tesno pove­zane z ideologijami moci, interesi kapitala, krepitvijo individualizma ter zmanjševanjem socialne skrbi s strani države.« Zavedala se je, da mnogi podrocje izobraževanja odraslih pojmujejo kot podrocje prakticnega delovanja, zato je opozarjala, da ga ni mogoce raz­vijati brez ustrezne refleksije in teoretskih podlag. Ob tem je zapisala: »Vendar pa ravno praksa izobraževanja odraslih kaže, da so razmerja moci (pri dolocanju ciljev, nacrtovanju programov, nacinih poucevanja idr.) tista kljucna sestavina, ki pomembno vpliva na ohra­njanje družbene neenakosti in nepravicnosti. Praktiki se ukvarjajo zlasti z vprašanji, kako motivirati obrobne skupine za izobraževanje, kakšne metode uporabljati pri delu z njimi ipd., medtem ko se o vzrokih izkljucenosti skorajda ne razpravlja.« V njenem obsežnem znanstvenoraziskovalnem opusu lahko odkrijemo zelo raznolike teme proucevanja podrocja izobraževanja odraslih, med njimi: pismenost odraslih, vlogo andragoga, izobraževanje starejših, izobraževanje starejših zaposlenih, javne prostore kot prizorišca priložnostnega ucenja odraslih, transformativno ucenje, splošno izobraževanje odraslih, politiko izobraževanja odraslih, ciljne ranljive skupine odraslih, medgeneracij­sko ucenje, svetovalno dejavnost, dejavno državljanstvo, vseživljenjsko izobraževanje na univerzi, javno andragogiko itd. Kot raziskovalka je Sabina sodelovala v sedmih mednarodnih projektih: »Delphi – The Future of Adult Education in Europe«, »Phare MOCCA – Modernisation of Curricula, Certification and Assessment«, »Vocational Education for Youth and Adults in Slove­nia«, »National Guidance Policy Forums – Developing National Fora for Guidance in Six Member States – Malta, Estonia, Denmark, Slovenia, the United Kingdom and Ireland« in kot vabljena izvedenka v projektu Grundtvig »Right to Learn«. Sodelovala je tudi v obsežnem mednarodnem projektu PIAAC o spretnostih odraslih, v katerem je prouceva-la izobraževanje in ucenje starejših delavcev. Do konca leta 2014 je tri leta koordinirala mednarodni projekt LLL Grundtvig Partnership z naslovom »Older Men as Active Le­arners in Community (OMAL)«. V okviru naštetih projektov je še posebej intenzivno sodelovala z raziskovalci z univerz na Malti, Portugalskem, Irskem, Poljskem, v Srbiji, Estoniji, Avstraliji, Novi Zelandiji in Veliki Britaniji. Bila je tudi gostujoca profesorica na Univerzi v Vroclavu. V okviru Fakultete za družbene vede je od leta 2004 do 2008 raziskovalno delovala v pro-gramski skupini »Kakovost življenja družbenih skupin« in v treh temeljnih raziskovalnih projektih: »Socialna integracija starostnikov v Sloveniji« (2004–2007), »Medgeneracij-ska solidarnost v Sloveniji« (2009–2012) in »Oskrba starejših v skupnosti v Sloveniji« (2011–2014). V vseh treh raziskavah je bila njena pozornost namenjena ucenju in izobra­ževanju starejših v razlicnih kontekstih. Od leta 2009 dalje je bila na Filozofski fakulteti kot raziskovalka vkljucena najprej v programsko skupino »Pedagoške in andragoške raz­iskave – konceptualizacija znanja za trajnostni razvoj, razvoj cloveških virov in socialno kohezivno družbo«, kasneje pa še v programsko skupino »Pedagoško-andragoške razi­skave – Ucenje in izobraževanje za kakovostno življenje v skupnosti«. Rezultate svojega raziskovalnega dela je predstavila na številnih mednarodnih in domacih konferencah, prav tako pa jih je objavljala tudi v mnogih uglednih znanstvenih revijah in monografijah. Njen znanstvenoraziskovalni, pedagoški in strokovni opus je zelo obsežen, kar je razvidno tudi iz njene bibliografije, saj ima v slovenskem knjižnicnem informacij­skem sistemu COBISS vpisanih 441 bibliografskih enot. Sabina je bila tudi aktivna clanica uredniških odborov štirih znanstvenih revij, to so Andra-goška spoznanja (zadnja leta tudi sourednica), Andragoške studije, Sodobna pedagogika in The European Journal for Research on the Education and Learning of Adults (RELA). V vlogi urednice je sodelovala v pripravah mednarodnih znanstvenih monografij. Dejavna je bila tudi v razlicnih strokovnih telesih: bila je predsednica komisije za druge javno veljavne izobraževalne programe za odrasle in clanica komisije za obravnavo stra­teških vprašanj pri Strokovnem svetu RS za izobraževanje odraslih, clanica strokovnega sveta Andragoškega centra Slovenije, clanica akademskega zbora Filozofske fakultete, clanica izvršnega odbora Andragoškega društva Slovenije in clanica podrocne strokovne skupine za izobraževanje odraslih pri pripravi Bele knjige o vzgoji in izobraževanju v Republiki Sloveniji 2011. Tudi njena društvena dejavnost je bila raznolika. Bila je aktivna clanica Andragoškega društva Slovenije, Sociološkega društva Slovenije in European So­ciety for Research on the Education of Adults (ESREA). Prevzemala je vodstvene naloge in bila najprej namestnica, pozneje predstojnica Oddelka za pedagogiko in andragogiko, predstojnica andragoške katedre ter vodja raziskovalnega programa »Pedagoško-andragoške raziskave: Ucenje in izobraževanje za kakovostno živ­ljenje v skupnosti« v okviru Znanstvenega inštituta Filozofske fakultete. V preteklih letih je aktivno sodelovala na Pedagoško-andragoških dnevih Filozofske fakultete, posvetih Andragoškega društva Slovenije, Andragoških kolokvijih v okviru Tedna vseživljenjskega ucenja, Andragoških poletnih šolah v Ajdovšcini, Festivalih za tretje življenjsko obdobje in mnogih drugih znanstvenih kongresih doma in v tujini. Od leta 1995 je bila kot organizatorka konferenc in clanica znanstvenih odborov konferenc aktivna v Evropskem društvu za raziskovanje izobraževanja odraslih – ESREA in njego­vih raziskovalnih mrežah. Leta 2012 je Sabina v okviru Filozofske fakultete Univerze v Ljubljani ter v sodelovanju z ESREA in CMEPIUS v Ljubljani organizirala in koordinira-la mednarodno konferenco ESREA raziskovalne mreže »Education and Learning of Ol­der Adults« (ELOA) z naslovom »Intergenerational solidarity and older adults education in community«, leta 2015 pa še uspešno mednarodno konferenco ESREA raziskovalne mreže »Between Global and Local: Adult Learning and Development« z naslovom »Per­spectives on community practices: living and learning in community«. S Sabino sem se zbližala v casu, ko sem prevzela mentorstvo za njen doktorat. Bila je kriticna, radovedna, svobodomiselna, ustvarjalna in aktivna državljanka, a hkrati topla in pozorna. Nepozabni spomini me vežejo na najino skupno pedagoško in raziskovalno delo, ko sva obcasne zagate premagovali s smehom in samoironijo, kar pa nama je dajalo nov zagon po obdobjih, ko sva bili v dvomih in ko je najino delo zastalo. Zelo sem uživala v najinem druženju. Sabina je bila dragocena, zvesta prijateljica. Po moji upokojitvi se je najino sodelovanje sicer skrcilo, toda še vedno sva se družili, prijateljevali, še naprej mi je redno pošiljala razglednice z izletov, strokovnih potovanj in dopustov. Na eni zadnjih kartic je zapisala: »Širina pogledov na življenje pomaga pri premagovanju težav. Srecno in naj najine poti ostanejo prepletene. Še na mnoga srecanja, na prijateljstvo za vedno!« V treh letih boja s težko boleznijo je ostajala pozitivna in pogumna. Izgubila sem drago prijateljico, tesno sodelavko in svojo mentoriranko, ki mi je bila v mnogocem navdih. S svojim poznavanjem, zavzetostjo in angažiranostjo je Sabina dala neizbrisen pecat po­drocju izobraževanja odraslih na Slovenskem. Njena zapušcina bo za vedno zaznamovala andragoško stroko. Sabinina besedila bodo tudi v prihodnje ostala kot mocni impulzi in navdih za razvoj nadaljnjih teoreticnih in empiricnih raziskav o izobraževanju odraslih, še zlasti na podrocju izobraževanja ranljivih ciljnih skupin, izobraževanja in ucenja starejših, medgeneracijskega ucenja, transformativnega ucenja, ucenja odraslih v skupnosti in na javnih prostorih. Verjamem, da bodo nove generacije andragogov in andragoginj sledile njenim idejam o prizadevanju za skupno, javno dobro in pravicnejši, boljši svet. Sonja Kump Andragoška spoznanja/Studies in Adult Education and Learning, 2021, 27(1), 186-188 DOI: https://doi.org/10.4312/as/9920 In memoriam SABINA JELENC KRAŠOVEC – LIK ANDRAGOGINJE Sodec po tem, kar so o Sabini v svojih sožalnih sporocilih napisali tisti, ki so jo poznali, med njimi še posebno kolegice in kolegi ter sodelavke in sodelavci ter drugi strokovnjaki s podrocja izobraževanja odraslih, tako iz Slovenije kot tudi iz tujine, je bila žal pre­zgodaj umrla Sabina Jelenc Krašovec zgled uspešne andragoginje. To lahko razberemo iz sporocil, kot so: » v mojih mislih bo vedno ostala velika andragoginja in kolegica«; »koliko znanja, energije je odšlo, kljub kratkemu življenju je med mnoge ljudi zasejala znanje, prepricanja in voljo do izobraževanja odraslih«; »bila je predana stroki, kriticna, neravnodušna do tega, kar se dogaja, in zelo angažirana«; »I found her to be a serious and enthusiastic colleague, who also enjoyed life to the full; Sabina was a favourite for many of us, she will not be forgotten by those who came to know her well«. Ob teh izbra­nih strokovnih opredelitvah pa tudi ne manjka sporocil, ki govorijo o njenih osebnostnih znacilnostih ter nacinu življenja in delovanja: »v mislih jo imam nasmejano, energicno in vedno pripravljeno na iskriv pogovor«; »kar ne morem verjeti, da ni vec tako energije polne Sabine, kakor smo jo poznali«; »koliko znanja, energije, dobrote je odšlo«; »zmeraj je znala stvari narediti zemeljske, postaviti življenje v ospredje«; »vsakic me je preplavila njena silovita energija, žar, ki se je širil kot blisk«; »bila je iskrena, pozitivna, polna ener­gije in entuziazma, hkrati pa zelo pravicna«; »bila je dragoceno sonce naše širše družine, akademskega in ostalega sveta, zato nikoli ne bo prenehala sijati«. Ali to pomeni, da si je Sabina izbrala pravi poklic? Je na to kazalo, ko se je po osnovni šoli vpisala na gimnazijo pedagoške smeri? Ni nujno. Tedaj so se srednje šole ravnale po zahtevah usmerjenega izobraževanja in so si kandidati morali izbrati smer, ki je vodila k dolocenim poklicnim podrocjem in usmeritvam, kot so, ce naštejem nekatere, naravoslov-no in tehnicno, jezikovno, pedagoško, zdravstveno ... . Poleg zgodnje usmeritve v poklic in kasneje v delo na izbranem podrocju je bil poglavitni namen takega usmerjanja odvra-canje od splošnega izobraževanja, ker so odlocevalci na podrocju vzgoje in izobraževanja ter oblikovalci družbenega razvoja in politike presodili, da se prevec ucencev odloca za splošno izobraževalne smeri ter še posebej za družboslovna in humanisticna podrocja na­mesto za tehniko in naravoslovje. Tako naj bi odpravljali neravnovesje med podrocji dela in poklici v praksi, saj naj bi šole tisti cas in na splošno dajale prevec družboslovcev ter premalo naravoslovcev in tehnikov, ki jih v družbi potem primanjkuje. Sabina se je pred odlocitvijo za študij želela prepricati o tem, za kakšen poklic naj bi bila najbolj primerna. Za tehnicne poklice, medicino, študij s pomembnim deležem matema­tike in druga poklicna podrocja (izjema bi lahko bila veterina, a predvsem zato, ker je kot otrok imela rada živali) Sabina ni kazala zanimanja. Še najbližja ji je bila psihologija. Oglasila se je pri svetovalcu za visokošolske poklice, psihologu Zdenku Lapajnetu na Centru za razvoj univerze, da bi preverila ustreznost svoje poklicne namere. Svetovalec je na podlagi ugotovitev iz svetovalne obravnave njeno namero podprl in ji potrdil, da bi bila njena odlocitev prava in bi bila psihologija pravi poklic zanjo. Število kandidatov, ki bi jih tisto leto sprejeli na študij psihologije, so dolocili tako, da so morali opraviti sprejemni preizkus, kot merilo za sprejem pa je poleg dovolj dobrega šolskega uspeha štelo število doseženih tock v vprašalniku, ki so ga morali izpolniti. V njem so bile razlicne zahteve, med drugim tudi uspešno rešene matematicne naloge. Sabini so na koncu za sprejem na študij psihologije zmanjkale tri tocke in na študij psihologije ni bila sprejeta. Sam sem bil do takega nacina selekcije kandidatov zelo kriticen; menil sem, da bi psihologi morali biti sposobni presojati primernost kandidatov za delo psihologa s svojimi, psihološkimi sred­stvi (zlasti s pogovorom in opazovanjem), ne pa z rezultati nekega vprašalnika, s katerim kandidat izkazuje (šolsko) znanje ali izraža svoja stališca; ce drugega ne, bi morali psiho­logi pri presoji kandidatov upoštevati mnenje svetovalca za visokošolske poklice, kakršen je bil Lapajne. Sabini torej psihologija ni bila namenjena in omogocena. Preprican pa sem, da bi bila tudi kot psihologinja uspešna. Ker je možnost študija psihologije odpadla, se je Sabina hitro odlocila za dvopredmetni študij pedagogike in sociologije. Odlocila se je za andragoško usmeritev. Po koncnem študiju, zlasti pri projektih, posebno raziskovalnih, ki jih je izpeljevala, se je pokazalo, da jo zlasti privlaci sociološka razsežnost obravnavanih vprašanj, tako tudi izobraževanja odraslih. Preprican sem, da je to zelo okrepilo njeno andragoško kompetentnost, ki se po mojem mnenju krepi toliko bolj, kolikor bolj se povezuje z drugimi strokami in razse­žnostmi, med njimi seveda zlasti s sociologijo, pomembno pa gotovo tudi s psihologijo, pomembnim podrocjem, ki jo je tudi zanimalo. Tako je andragogika postala za Sabino kar ustrezna izbira. Energija, živahnost, dinamicnost, odprtost, komunikativnost, dostopnost za srecevanje in stike so lastnosti, ki so odlikovale Sabino. Bila je živahen in zvedav otrok, ki si je s svojim vedenjem znala pridobiti naklonjenost tako staršev kot tudi drugih ljudi. Takoj se je bila pripravljena odzvati na pobude, ki so se pojavljale v njenem okolju, se kot otok vkljucevati v igro vrstnikov, se odzivati na družabne situacije in dejavnosti v svojem okolju, se vklju-cevati v športne, kulturne, interesne in razlicne druge dejavnosti, ki so obstajale v njenem okolju in so jo vabile, da se jim pridruži in se vkljuci vanje. Rada se je pridružila petju, ko smo v družini, zlasti med vožnjo z avtomobilom, prepevali ljudske pesmi ali znane melo­dije; z veseljem se nam je pridružila, ko smo šli na pohode v naravo, bodisi v bližnje hribe bodisi v planine bodisi na morje ali pa v neznane domace in tuje kraje. Že zelo zgodaj je postala clanica plavalnega kluba in je ves cas, ko je obiskovala osnovno šolo, trenirala plavanje; pri tem je bila zelo uspešna, saj je, ko je bila stara okoli 10 let, zasedla tretje mesto v Jugoslaviji v plavanju v prsnem slogu. Ko je postal trening zelo zahteven in je bilo treba trenirati trikrat na dan (zjutraj, pred šolo, takoj po šoli in zvecer), se je pametno odlocila, da bo prenehala trenirati plavanje in bo zacela trenirati skoke v vodo, ki so zahte­vali manj casa. Obiskovala je likovne delavnice v Pionirskem domu in glasbeno šolo, kjer se je osem let ucila klavir in prav toliko ali leto dlje kitaro. Zlasti kitara ji je prav prišla, da je zaigrala v družbi kot mladostnica ali kasneje ob razlicnih družabnih priložnostih. Obcudovala je naravo in tuje kraje, kamor smo se napotili na potovanjih. Ko je postala profesorica na fakulteti, je bila med študentkami in študenti zelo priljubljena. Ves cas se je v razredu gibala med njimi in jih animirala, izogibala se je položaju predavateljice za katedrom. Študentke in študentje so jo radi prosili za mentorstvo pri diplomskih, magi-strskih in doktorskih nalogah. Direktorica ljudske univerze iz Radovljice Mateja Rozman Amon je v svojem sožalnem sporocilu o njej napisala, da jo je zelo spoštovala in da je bila Sabina »vedno srcna, bojevita in prodorna strokovnjakinja na svojem podrocju, brez dlake na jeziku«, direktorica Zavoda za izobraževanje in kulturo Crnomelj Nada Žagar pa: »Globoko smo jo spoštovali in cenili kot strokovnjakinjo in žensko. Vedno se bomo spominjali prisrcnih in iskrivih srecanj ob razlicnih priložnostih, ko ni manjkalo toplih besed, spodbud, pohval in smeha.« Še pedagoginja mag. Marija Velikonja: »Sabino še ve­dno vidim kot sprošceno, prijazno, razgledano, delavno kolegico, ki je povezovala družbo ob sebi in pogosto premalo mislila nase.« Kombinacija izbire poklicnih podrocij in osebnostnih znacilnosti je tisto, kar je Sabini omogocilo, da je postala uspešna andragoginja. Morda bi lahko vse opisane znacilnosti, ki so odlikovale Sabino, opredelili kot tisto optimalno osebnostno in vedenjsko strukturo, ki je potrebna za uspešno delovanje andragoga. Ponovimo: zanimanje za poklic s podro-cja vzgoje in izobraževanja; pri tem je andragogika, delo z odraslimi, bolj ustrezna kot pedagogika in delo z otroki, zlasti v šolah; obcutljivost za vprašanja strukture, razvoja in delovanja družbe ter skupnosti, vkljucno s politiko in kriticnostjo do nje; poznavanje clovekovega duševnega ustroja in delovanja, vkljucno s hierarhijo vrednot in motivov; osebnostna in vedenjska dinamicnost, živahnost, energija, odprtost, komunikativnost, do-stopnost za srecevanje in stike z ljudmi. Sabinin primer sem opisal, ker se mi zdi živo udejanjenje lika uspešne andragoginje. Zoran Jelenc