Imagine a future in which land and place increasingly serve as co-researchers or principal investigators in environmental and sustainability education research. Land-based pedagogy, critical place inquiry, indigenous knowledge systems and indigenous ways of knowing, feminist materialisms, bioculturally responsive curriculum development, nature as teacher, terrapsychology, living systems ethical research considerations, and Gaian methods all converge. These slides and briefing paper help explore questions of consent, data-gathering, authorship, and ethics through experiential, collaborative dialogue with examples, paradigms, and methods. Participants walk away with knowledge of effective practice and a resource bibliography to continue to innovate away from anthropocentric assumptions in environmental and sustainability education and towards more inclusive paradigms, methodologies, lenses, and frames for higher quality research.

1. Land and Place as
Principal Investigator:
Turning
the Research Spiral
North American Association of Environmental Educators
14th Annual Research Symposium
Facilitated Issue Discussion Slides & Briefing Paper
October 18, 2017
Marna Hauk, PhD, Mandy Leetch, Mandisa Wood, Rachel Kippen
Prescott College, Prescott, Arizona

2. Abstract
This session envisions a future in which the presence of place and land as a complex, emergent,
participatory being informs environmental and sustainability education research. We draw from
and expand upon the rich body of research that centers lands and places, indigenous knowledge,
interconnection, and regenerative practices in inquiry.
Land-based pedagogy, critical place inquiry, indigenous knowledge systems and indigenous ways
of knowing, feminist materialisms, bioculturally responsive curriculum development, nature as
teacher, terrapsychology, living systems ethical research considerations, and Gaian methods
converge. Participants walk away with knowledge of effective practice and a resource
bibliography to continue to innovate away from anthropocentric assumptions in environmental
and sustainability education and towards more inclusive paradigms, methodologies, lenses, and
frames for higher quality research.
Related Briefing Paper Available
https://docs.google.com/document/d/1dcqk7pWAbWhzeLUGpTyEhxh6YDxw3dnd61D5
O0vaAf4/edit?usp=sharing

3. Welcoming Place
Image: Hauk, © 2014, Composite Dream Synthesis Image from
Earth Dream Thread 01–C02- Traveling Tsunami Bear Dream
[Participant P1-01-006] - Composite of These Images: Southside
Klamath Gold Bear Statue, Public Domain; Hokusai, The Great
Wave off of Kangawa, 1823-1829, Public Domain.

4. Honoring Layers of Place
Places include many layers of meaning and significance, including the geological,
ecological, mythological, indigenous, settler-colonial, biocultural, human-plant guilds,
linguistic, herstorical/historical… Inviting land and place as principal investigator involves
honoring all the layers of place. Several of the informing theories we touch on in this study
of theoretical convergence offer practices and ideas for involving place in research…
Visual Credits: Geological Time Spiral, Wikimedia Commons; McCloskey Map of Cascadia, 2015; Chalquist Terrania Visual

5. Inviting Place In
Where do you find yourself now? How
might you invite the wisdom and
presence of this place, its multiple
layers, creatures, histories, herstories,
namings, qualities, gifts, betrayals,
exhaustions, minings, pollutions,
injustices, generosities, ceremonies,
plant-pollinator-medicine guilds, and
reverberant springtimes and seasons,
into this activity of reading, sensing,
and learning that you are engaged with
right now?

6. Orientation
M. Leetch, 2017, Place Terrain Weaving
M. Wood, 2015, Ear to Mother Earth.
Acrylic on canvas with soil.

7. Frameworks & Possibilities
Environmental and sustainability educational researchers conduct inquiry in a complex entanglement
of agencies. We imagine a future in which land and place are increasingly acknowledged and
participate as co-researchers or principal investigators. Indigenous ways of knowing, indigenous
ecological knowledge, and land based pedagogy insights argue for a reframing, (re)surfacing earth
system, land, and place as primary entities and relationships, suppressed in settler colonial research
constructs (Bang, 2014; Cajete, 2008; Calderon, 2014; Hauk & Kippen, 2017; Kimmerer, 2013; McCoy,
Tuck, & McKenzie, 2016; Tuck, McKenzie, & McCoy, 2014; Simpson, 2011). Sustainability education
acknowledges nature as teacher as a core precept (Nolet, 2009); wouldn’t sustainability educational
research acknowledge nature as researcher? Critical place inquiry (Tuck & McKenzie, 2015) has
integrated these insights, evolving critical pedagogies of place’s dual emphasis on reinhabitation of
native ancestral lands and decolonization (Greenwood, 2008; Greenwood & Smith, 2014), to center
indigenous voice and the decolonization of ancestral lands (Tuck & McKenzie, 2015). Feminist
materialisms return the information coming from quantum physics through a lens of interconnection,
finding that reality is encountered as the self-similar, multi-scale unfolding of agential beings (Barad,
2007, Haraway, 2016). Terrapsychological constructs about placefield valences such as place history,
infrastructure, culture, and genius loci as well as phenomenon such as ecoreactivity and land trauma
and detailed methodological approaches such as archetypal geography, dialogical alchemy, lorecasting,
and psychocartography offer another direction for land and place research (Chalquist, 2007, 2010).
Living systems (Capra & Luisi, 2014) invite ethical considerations. Duran’s (2006) construct around
Earth amends offers one aspirational standard for research. These are active questions and practice
embedded in Gaian methodologies.

8. Guiding Questions
What is place? What is land? Where is the “self” positioned in this question or do such research
constructions reconstitute “self”/“Self”?
How do ethical consent and authorial credit operate?
What does research look like when land or place is the “principal investigator”? As co-researcher?
How do the above listed ontoepistemic constructions and paradigms help inform land/place as
researcher questions?
How do human researchers communicate with places/land and document such communication?
What are quality criteria for these kinds of inquiries?
How might human researchers metabolize their place-connection in a way that serves all beings?

9. Emerging movements
informing this work
Dignity of Living Beings and Plants
Multispecies Ethnographies
Gaia Theory
Rights of Nature/Constitutional Earth
Rivers as Living Beings...
Dignity of Living Beings and Plants
Multispecies Ethnographies
Gaia Theory
Rights of Nature/Constitutional Earth
Rivers as Living Beings...

10. Experiential Dimensions for Practitioner Inquiry - Resources

11. Nine
Informing Theories
and Examples for
Land and Place as PI
We explore nine different
converging theories informing the
idea of Land and Place as
Principal Investigator

12. Indigenous Ways of Knowing / IEK
“The depth of indigenous knowledge rooted in the long inhabitation of a particular place offers lessons that can benefit
everyone, from educator to scientist, as we search for a more satisfying and sustainable way to live on this planet.”
-- Kawagley & Barnhardt, 1998
● Land is an essential interconnected source of health that provides
nation-based regenerative resurgence.
● Indigenous epistemologies are rooted in multicontextual ways of
knowing and sharing knowledge through support for indigenous and
non-native educators, allies, and leaders. Scholars using IWOK look to
the construction of knowledge, the voices sharing wisdom, and
experiential ways of knowing that have historically been excluded and
erased.
● Indigenous people, and practitioners of indigenous traditions are key
stakeholders in global climate mitigation and have demonstrated
long-term stewardship of the earth (Bautista, 2015).
● EE should consider the emphasis environmental scholars have placed
on technocentric and development-based approaches that highlight
Western science and development as sustainable practices (Johnson et
al, 2016). Values of technology over land as wisdom holder could
magnify ways of knowing rooted in settler colonial epistemologies.
Plants are consumed and tinctures from the
Piri Piri plant are dropped into the eyes of
women to induce a meditative trance that
guide energy in the form of geometric
patterns in ceremonial Shipibo (Peru)
textiles (Gunderson, n.d.).
Image Credit:
https://img1.etsystatic.com/191/0/14671947/il_570xN.132
4705301_73zd.jpg

13. Research Example - Indigenous Ways of Knowing / IEK
● Idle No More is an indigenous social movement that began as a
grassroots counter action to Canadian policies that have been
detrimental to First Nations people and the land.
● Idle No More offered a “transformative vision of
decolonization and the possibilities for a genuine alliance
between natives and non-natives, one capable of re-imagining
nationhood” (Klein, 2013, para 2).
● Idle No More is a leaderless movement that created brave
spaces for indigenous voices. From this space, Leanne
Simpson, a Mississaugua Nishnaabeg scholar published an
article titled Aambe! Maajaadaa! (What #IdleNoMore Means
to Me) (2012). Simpson reframed “aggressive acts” giving
examples of militarized policing and policies that threatened
her community as they came together for purposes of living on
the land, ceremony, and gathering of medicines.
Women of Idle No More used round dances and marches
not initially as a form of activism but in the spirit of
resurgence and “celebrating our nation on our lands in the
spirit of joy, exuberance, and individual expression”
(Simpson, 2011, loc. 60).
Image Credit: Tim Raybould, 2012. Women walk to Parliament Hill.
https://pbs.twimg.com/media/A-qUAkfCUAAgz7j.jpg

14. Nature as Teacher in Sustainability Education
● Sustainability Education is a discipline that includes the transdisciplinary research of scholars with diverse
backgrounds and approaches to the definition of sustainability. Overall SE scholars are concerned with local and
global efforts to create equitable and sustainable communities, just and bioculturally responsive scholarship, and
the maintenance of a healthy interconnected and regenerative society. Frequently SE scholars look to the
economy, environment, changing climate, and incorporate science, social science, and environmental studies to
envision complex adaptive systems.
● In the article Preparing sustainability-literate teachers author Victor Nolet (2009) “distills nine themes of
sustainability literacy, including stewardship, respect for limits, systems thinking and interdependence,
economic restructuring, social justice and fair distribution, intergenerational perspective, nature as model and
teacher, global citizenship, and importance of local place” (Hauk, p. 35).
● Nature as teacher is an integration of Indigenous knowledge and Western scientific methods. Nature as teacher
encourages scholars to use models such as regenerative design or biomimicry, that are respectfully inspired by
and “in accordance with the needs and cycles of the natural world” (Nolet, 2009, p. 426).
Feet at Edge of Lake Temescal. Digital Image
by Mandisa Wood. 2015. Oakland, CA.

15. Research Example - Nature as Teacher in Sustainability Ed
Multimedia art explorations below are examples of nature as teacher in Environmental Education and
Sustainability Education autoethnographic research. The artist, Rachel Kippen used recovered
microplastics and body printing with oil on canvas as an embodiment of nature as principal
investigator. Her art forms have intersections with indigenous spiritual practices, just sustainabilities,
and environmental justice.
Kippen, All Bottled Up, 2015 Kippen, Painted Lady Life Cycle Series 1, 2014
Kippen,
Lands of Plenty, Hands Empty, 2015

16. Land Pedagogies and Research
Some scholars argue for a construct of land-based pedagogy rather than critical pedagogies of place
(Tuck & McKenzie, 2015). Advocates of land-based pedagogies argue that though critical pedagogies of
place connects learners to place and provides a mental framework for reconsidering power structures, it
does not sufficiently emphasize the indigenous connection to the land or recognize that colonization and
settler-colonialism of land are rooted in the exploitation of both land and people. When articulating a
pedagogy to inform educators and learners about place and social issues, it is more comprehensive and
equitable to consider that “land-based education, in resurging and sustaining Indigenous life and
knowledge, acts in direct contestation to settler colonialism and its drive to eliminate Indigenous life and
Indigenous claims to land” (Wildcat et al, 2014, p.3). While traditional formalized school structures tend to
promote a colonial mentality and educate learners through incomplete history texts that promote societies
of production and consumption, land pedagogies disrupts this framework with an intention towards
reclaiming the land as a process and context for learning with the “goal of giving an indigenous nation the
skills, knowledge, and values to rebuild a nation according to their indigenous worldview and culture”
(Simpson, 2014, p.1). Hauk & Kippen, 2017, in press, Table 1
Land as a Living Presence - Contests Settler Colonialism -
Disrupts Formalized School Structures - Reclaims Land

17. Research Example - Land Pedagogies
Community Priestesses Catalyzing Indigenous Biocultural Resurgence
“Abstract: Black and brown women’s bodies are sites of wisdom and justice, and
when used in community ritual, the body functions as a public site of resistance,
resurgence, and liberation. The author interviewed practitioners from earth-based
traditions to examine the powerful goddesses and earth beings they embodied
during community rituals. The paper used an intersectional ecofeminist lens to
analyze how rituals weave a collective regenerative biocultural consciousness in
urban spaces. Priestesses of indigenous spiritual traditions in Oakland, California
use rituals as a form of activism to heal the land and community. Through
community rituals, local women create counter narratives to disrupt
state-sanctioned systems of oppression and the destruction of the earth.
Ontological values are embedded in myths and rituals. Rituals carry the living
across a numinous threshold to the world of spirit.” (Wood, 2017)
Gathering Wisdom. Digital Image by Mandisa Wood, 2016.
Black Dove Rising. Richmond, California.

18. Critical Place Inquiry
● Argues that it is important to critically consider place in
inquiry as it is influenced by research and influences
research.
● It is often minimized as an afterthought or disingenuously
added to a research process.
● Understands that “places themselves are mobile, shifting
over time and space and through interactions with flows
of people, other species and social practices” (Tuck &
McKenzie, 2015, p. 19).
● Considers the land in place, and nonhuman inhabitants of
the land
● Endeavors towards a “relational ethic of accountability to
people and place” (Tuck & McKenzie, 2015, p. 19)
● Educators engaging in Critical Place Inquiry are
challenged to expand their scope to include their own and
others’ social and ecological contexts
Oak tree, Rachel Kippen, 2017
Major Theorists:
Kate McCoy
Eve Tuck
Marcia McKenzie
David Gruenewald/Greenwood
Greg Smith
“A critical pedagogy of place aims to contribute to the production of educational
discourses and practices that explicitly examine the place-specific nexus between
environment, culture, and education. It is a pedagogy linked to cultural and ecological
politics, a pedagogy informed by an ethic of eco-justice (Bowers, 2001), and other
socio-ecological traditions that interrogate the intersection between cultures and
ecosystems” (Gruenwald, 2003).
Gruenewald, David A. (2003). The best of both worlds: A critical peda
of place. Educational Researcher, 32(4), 3-12.
Tuck, E. and McKenzie, M. (2015) Place in research: Theory,
methodology and methods. New York, NY: Routledge.

19. Research Example - Critical Place Inquiry while Walking the
Monterey Bay
Using a multi-day walking pedagogy as a means to
invite place into research, letting the land and stories
from the regions traversed help to guide and form an
environmental justice curriculum.
Recognizing that participants who walk the Monterey
Bay are influenced differently by place and shape
place in their own unique way.
Considers the human and nonhuman inhabitants of
the land.
Invites discussions and storytelling about the
indigenous Ohlone people and the waves of settler
colonizers in the Monterey Bay.
Research participants
discuss the death of a
sea lion, Rachel Kippen,
2016
Research
participants
break at an
undeveloped
sand dune,
Rachel Kippen,
2016.
Link to original curricular design:
https://storify.com/RachelKippen/monterey-bay-walking-migration

20. Feminist Materialisms
“The point that concerns us is that if the spatio/temporal order of things
is truly muddled and any one thing (e.g. photon, person, concept) is
inseparable from another, then what we mean by mediation and identity
require review. Karen Barad invents the neologism ‘intra-action’ to
complicate the assumption that entities pre-exist their relations, and the
manoeuvre breaks the equation of mediation with an ‘in-between’, a
dead space, a gap, nothing or absence. More brutally, we might say there
is no distance or space in between things because there are no ‘things’,
no givens” (Kirby, 2017, p. 16).
Barad’s theory of agential-realism proposes an embodied and embedded
ethico-ontoepistemology; a method for relating ethically with all beings as
diffracting and entangled material agencies which represent the same queer
and quantum phenomena (Barad, 2007).
Intra-Active Digital Image by Amanda Leetch, 2016, CC3.0
Major theorists:
● Karen Barad
● Donna Haraway
● Rosi Braidotti
● Vicki Kirby
● Manuel DeLanda
● Jane Bennett
Fractal Self-Similarity, Mandy Leetch, 2017

21. Research Example - Feminist Materialisms
Jackson, M. A. (2017). Process and emergence: A topographic ethnography of the embodiment
of place and adventure tourism in Khumbu, Nepal. (Order No. 10277933). Available from
ProQuest Dissertations & Theses Global: The Sciences and Engineering Collection.
(1906303252). Retrieved from
http://ezproxy.prescott.edu/login?url=https://search.proquest.com/docview/1906303252?accoun
tid=28426
Jackson’s research used a diffractive methodology to inquire into
the embodiment of place as it relates to adventure tourism and
settler colonial relations in Khumbu, Nepal.
Starting from a place of climate risk for ecosystems, livelihoods,
and lives (of human and more than human beings) Jackson
reframes the complex relationship between the anthropogenic
adventure industry and relationships amongst humans and other
beings.
Jackson’s work looks at agency and relationships amongst dirt
and stone trails, glaciers, and mountains in the context of
adventure activities around the Mount Everest basecamp, with the
Himalaya as co-creator and co-researcher.
Gokyo Lake, Nepal: LINK
“I asked not what this place is but how, which allowed for an
understanding of human and more-than-human contextual
experiences and note the reactions and responses of such
relationships. The key to my inquiry was an intimate and
embodied awareness of place and experience, in turn,
developing a pedagogical praxis tool to facilitate such
embodied awareness with place. This new materialist
framework urges a rethinking of the influence and agency of
matter and proposes a multi-species perspective, reframing
human enactments of the Anthropocene and complicit
behaviors of this epoch.” (Jackson, 2017, p. 2)

22. Earthvox Activity
In resonance with Olsen’s Body and Earth
(2002) and Macy’s Work that Reconnects
(With Johnstone, 2012; with Brown, 2014),
Earthvox is the imaginary or felt experience of
listening for and hearing the voice of the
planetary system, including in educational
research (Hauk, 2014a, p. 253).
Take a moment now and tune into the place in
which you find yourself. Root your toes down in
and jot on a piece of paper some of the Earth
voices you hear. You can notate quotations from
the rumbling Earth with downward or upward
strokes:
//what she is saying or an upward orison of
convivial inspiration writ(h)ing in worms//
LaylaLoveandAmandaSage,2013Link
“About Earthvox...Due to its species-ism, this voice analogy is an approach
fraught with potential misappropriation, projection, and/or inaccuracy of the
related analogies flowing from this usage. Also, as the living planetary system
unfurls and flourishes at scales beyond our human ken, Earthvox is more
polyvocal than mono-/deistic. Even knowing all this, given the feminist insight
regarding reclaiming voice as a form empowerment and de-objectification, I
experiment with Earthvoice here for the ways in which the research seemed to
and we might encounter the Earth in its/her super- emergence, imaginatively as
(a set of) polyvocal superpower(s).” (Hauk, 2014, p. 253) - Hauk calls this kind
of creative, intentional projection a “projective symbiosis” (Hauk, 2015)

23. Terrapsychology
“Terrapsychology is a set of research methods for exploring ‘our largely unconscious
(because disregarded) connections to and interdependencies with the multi-leveled
presence of our living Earth, including specific places, creatures, and materials’
(Chalquist, 2010, p. 6). A type of Gaian method, terrapsychology examines geology,
human cultural relationships, place-names, experiential tracings, cultural phenomena,
and mythologies of places and things to surface converging deep meanings,
syndromes, and phenomena. Terrapsychology imagines places are archetypally alive
and explores the significance and possibilities within the embedded archetypes. It also
engages, re-imagines, and can work to heal distortions places are evidencing (echoed
in the human experience with/in them) and it imagine the possibilities of places and
materialisms. This method also suggests there are correspondences between place
patterns and human’s psychological and pedagogical experiences, such that ‘working
conscientiously with the deep connections between self and world heals the split
driving environmental crisis and self-alienation and invites new delight in the
complexity of our ties to nature, place, creatures, and things’ (p. 8).”
Quoted from M. Hauk, 2016, “Gaia Taking Back Disneyland: Regenerative Education for Creative
Rewilding,” pp. 150-151

24. Research Example - Leetch’s Terrapsychological Inquiry
“This finding molecule considers the ways the placefield
communicates most directly in its own symbolic language.
The phenomenological nature of the self-field intra-action
ensures that the patterns one perceives are related to one's
own position relative to those patterns. These findings are the
sets of easily discernable communiqués that I was
particularly well-positioned to notice. This theme has to do
with what the place allows, and what it rejects, what it
creates and reinforces... Place speaks in a myriad of
vocalizations, symbolic, metaphoric, narrative expression.
These symbolic communications are lush and complex. They
reveal more the more you turn your attention toward them,
but they are invisibilized to those who do not know how to
listen. The way Lowell communicates is always bitter-sweet,
with hope flowering from the darkest circumstances, but
enthusiasm tempered by the wisdom of experience.” (Leetch,
2017, pp.136-137)

25. Gaian Lens / Gaian Meta-Methodologies
The Gaian Lens focuses on four criteria that
are directly related to land and place as
principal investigator. Gaian works meet the
following, in relation to Earth systems:
● Connect and collaborate
● Embed and embody
● Extend and extol
● Thrum and thrive
Six Disciplinary Convergences of the Gaian
Lens
“Gaian methods offer an emerging set of qualitative methods for
researching as Gaia, sourced from and nourishing the life of a
living, interconnected planet. Research institutions, hands-on
educators, and mixed methods researchers will want to
understand and explore this field’s transdisciplinary, social justice
possibilities. Gaian methods thrive at the intersection of
complexity, Gaia theory, ancient cultural insights, ecopsychology,
spirituality, philosophy, and embodiment. Gaian methods are
connective, collaborative, embedding, embodying, immersive,
honoring, planetary, and life-giving.” (Hauk, 2012, p. 2)
Composite Image by Mandy Leetch, 2017. Images from Leetch (2017) or Pixabay, 2017, CC0

26. Research Example- Gaian Lens/Meta-Methodologies
Dr. Hauk’s (2014) dissertation is a rich
partnership with the living earth which creates a
cohort of earth dreamers to inquire into the
many complex portals which open to Gaian
creativity, design and education. Hauk focuses
specifically on how Gaia participates in research
through the poly-perspective elements of voice
(earthvox), catalytic symbols (ecofractal
patterns), and the intrachange amongst
researcher and Gaian presence (e/mergence and
inmergence).
“I asked the earth dreamers in the final survey imaginally what the earth might want to share through them. Several shared
something similar to one participant’s words of encouragement and how ‘The earth is dreaming us back home. She is
dreaming us back into our true selves, our highest gifts, and our responsibility to each other. She is asking us to find a way
to make love the priority and place it above all else’ (Scale 1 Post-Survey, December 21, 2012), echoing another’s words,
“Her dreaming brings us into being” (Scale 1 Post-Survey, December 20, 2012) (Hauk, 2014, p. 254).
Hauk, M. (2014). Gaia e/mergent: Earth regenerative education for empathy, creativity,
and wisdom (Doctoral dissertation). Proquest (UMI 3630295),
http://pqdtopen.proquest.com/doc/1563382491.html?FMT=ABS

27. Living Systems Considerations in Ethical Research
● Conducting ethical research involves educating human research
designers and design collectives to extend ethical considerations
beyond the human to human-nature symbionts and expanded
natural systems understandings.
● Institutional review board (IRB) processes were originally
established as a safety check on exploitative academic research
practices. Now, as concretized in policy mechanisms within the
academy, IRB “protective” processes ironically tend to fortify
mainstream (and colonizing) research approaches while
excluding and corralling qualitative inquiry.
● Academic institutions, such as Prescott College, have spent
multiple years incorporating Living Systems Considerations in
Ethical Research.
Photo Credit, © 2016, Tanya Miller from Applied
Ecobricolage: Mountain Being(s)/ Mountain Becoming(s).
The researcher actively engaged in activities to seek
consent of the mountains she was researching.

28. Example - Living Systems Considerations in Ethical Research
Mandy Leetch’s Visual Ethical Reflection on Living
Systems Considerations in Her Terrapsychological
Research (2015)
“Notice how the tree grows through these three frames from bottom to top, with
the metal support beam standing in for trunk in the middle? This column is
literally rooted in ontological and epistemological questions. The title of a
particular article The past was never simply there to begin with and the future is
not simply what will unfold (Mauthner, 2015), perfectly evokes the questions of the
nature of reality and time in terms of Barad’s (2007) agential realism, with the goal
of diffracting the linearity found in sociological study so that history is understood
as perpetually reconstituted in the moment. The top pane in particular begs a
series of questions about the nature of history, the history of reality and the
stories we tell to link them together, inspired by Gafijczuk’s virtual witnessing
(2013), which layers the past over the present to stand at the threshold of
fragmentation that is the immersive narrative of which now is history’s future. The
middle pane again interweaves the natural metaphor through the industrial
process, putting a spider web over the warp spindles of the weaving machines. I
am evoking Ingold’s phenomenological SPIDER (2011, chapter 7) as a way of
understanding being as a linking-extending-experiencing enmeshment of sensor
with wideware; an extended reality of perceptual processing in which causality and
agentiality are constantly complicated. The bottom frame, a tree encased in a brick
courtyard, asks questions about what is, but does not assume to make
prescriptions regarding what should be. This, instead, is the work of this research.”
Multimedia artworking by Amanda Leetch, 2016: “A Fly Eyed Place Mind”

29. Bioculturally Responsive
Curriculum Development
Bioculturally responsive curriculum extends the idea of culturally responsive curriculum to
include the more than human (Hauk, 2016b). Bioculturally responsive curriculum extends
learner identities, embedding them within biocultural and naturecultural affiliations, and
Gaian dimensions (de la Bellacasa, 2010; Fawcett, 2013; Hauk, 2010, 2012, 2016a, 2016b).
This approach welcomes complexity concepts such as emergence and symbiosis to include
interwoven and mutually reciprocal naturecultural affiliations. This kind of curricular
approach involves extending the six identified practices of culturally responsive teaching
(Villegas & Lucas, 2002, p. 20) to biocultural dimensions, for example: (a) being
socioculturally and bioculturally consciousness; (b) affirming views of students in diverse
ecocultural embedments; (c) taking active responsibility and catalyzing change to make
school curriculum and contexts more bioculturally equitable; (d) understanding how
naturecultural cross-species, place-, land-, and cross-scale affiliations form and promote
affiliation and mutuality, reciprocity, and biocultural fusion; (e) bring to the learning
encounter field knowledge of cultures that are bioculturally responsive in their learning
and natureculture-making praxis; and(f) design experiential learning and instruction that
builds on and extends what students have already intuited or been inhabiting while also
stretching them “beyond the familiar” (riffing on Villegas & Lucas, 2002, p. 20). (Passage
from Hauk, 2016c, p. 7)
Check out Samantha Frost (2016) Biocultural Creatures: Toward a New Theory of the Human
Hill Maid, Corrigan Gardens, UK

30. Example - Bioculturally Responsive Education
Dance Your Fears Away is a multicolored skirt made out of ink-
scribbled notes on binder paper. The skirt was created using
regenerative design principles with the intent to illustrate “creative
flow.”
The artist began with the morning pages exercise made popular by the
author and artist Julia Cameron (2002) in her book The Artist’s Way.
Cameron described the morning pages as basic tool for creative
awakening and recovery (Cameron, 2002, p. 9, 11). While writing in a
free flowing manner, the artist revealed deep feelings about returning
to the High School of her youth to teach College courses, the same
school where she experienced extreme racism and discrimination as a
teen.
To create the skirt the artist trimmed the paper in strips. Next the
strips of words were painted with acrylic paint and strung together
with bits of old fabric. Bringing color to the skirt and smudging it with
herbs helped to release the negativity of old memories.
Mariwó is a raffia skirt worn in rituals or dances often honoring
warrior deities. The raffia skirt is worn by both men and women to
honor West African orisha.
​
Reference: Cameron, J. (2002). The artist's way. New York: Penguin.​
Mariwó: Dance Your Fears Away. Digital Image by Mandisa Wood, 2016.

31. Vibrant Discussion
We offer questions for
environmental and sustainability
educational researchers to
consider... Hauk, 2014, p. 251 - Synthesis Image of Earth Dream Thread
01-C07– Holding the Land Dream [Participant P1-01-023.]
Visual synthesis includingGeorge Caitlin, 1832, Beautiful Grassy
Bluffs 110 Miles Above St. Louis (Painting, Public Domain);
Marie Longo, photograph, Bird Count 2013 New Jersey.
Land and Place as
Principal Investigator:
Turning the Research Spiral

32. Guiding Discussion Questions
What is place? What is land? Where is the “self” positioned in this question or do such research
constructions reconstitute “self”/“Self”?
How do ethical consent and authorial credit operate?
What does research look like when land or place is the “principal investigator”? As co-researcher?
How do the above listed ontoepistemic constructions and paradigms help inform land/place as
researcher questions?
How do human researchers communicate with places/land and document such communication?
What are quality criteria for these kinds of inquiries?
How might human researchers metabolize their place-connection in a way that serves all beings?
Follow up question: How do multispecies ethnographies relate to land agencies in research?

33. Contact Us
Marna Hauk, PhD
Institute for Earth Regenerative Studies
PO Box 55995 Portland, Oregon 97238
earthregenerative@gmail.com
earthregenerative.org
And Prescott College
Mandy Leetch
Prescott College
mleetch@gmail.com
Mandisa Wood
Napa Valley College
Prescott College
mandisa.wood@student.prescott.edu
A. Rachel Kippen
City of Watsonville
Prescott College
amanda.kippen@student.prescott.edu
Photo Credit: Mandisa Wood, Chickens at Black Dove Rising
Permaculture Farm

34. Resources &
References
Land and Place as
Principal Investigator:
Turning the Research Spiral

35. General and Practitioner References
Brown, V. A., Harris, J. A., & Russell, J. Y. (2007). Tackling wicked problems through the transdisciplinary imagination. New York, NY: Earthscan/Routledge.
de la Bellacasa, M. P. (2010). Ethical doings in naturecultures. Ethics, Place & Environment, 13, 151–169.
Duran, E. (2006). Healing the soul wound: Counseling with American Indians and other native peoples. New York: Columbia Teacher’s College Press.
Fawcett, L. (2013). Three degrees of separation: Accounting for naturecultures in environmental education research. In R. P. Stevenson, M. Brody, J. Dillon, & A.
E. J. Wals (Eds.), International handbook of research on environmental education (pp. 409-417). New York, NY: Routledge.
Harding, S. (2010). Animate earth: Science, intuition, and Gaia. Totnes, Devon, GBR: Green Books.
Hauk, M. (2013/in press). Five fractal geometries for creative, sustainable, and just educational design. AERA proceedings paper 2013, in press in S. Gerofsky
(Ed.), Geometries of liberation. Palgrave-Macmillan. Original paper retrievable from link
Hauk, M. (2015, October). Ecofractal poetic medicine processes for the regenerative Earth [Research workshop and paper]. Fifth International Symposium on
Poetic Inquiry. University of British Columbia, Vancouver, BC.
Hauk, M. (2016a). Gaia taking back Disneyland: Regenerative education for creative rewilding. In J. C. Garlen & J. A. Maudlin (Eds.), Teaching with Disney (pp.
149-160). New York, NY: Peter Lang.
Hauk, M. (2016b). Queer earth: Troubling dirt, humanness, gender, assumptions, and binaries. In V. Bloomfield & M. Fisher (Eds.), LGBTQ voices in education:
Changing the culture of schooling (pp. 186-200). New York, NY: Routledge.
Hauk, M., & Kippen, R. (2017, In press). Just sustainability arts: A vibrant convergence. Special issue on Environmental Justice and Sustainability.
Interdisciplinary Environmental Review.
Keating, A.L. (2013). Transformation now! Toward a post-oppositional politics of change. Champaign: University of Illinois Press.
Macy, J., & Brown, M. Y. (2014). Coming back to life: The updated guide to the Work that Reconnects. Gabriola, BC: New Society Publishers.
McKenzie, M., Hart, P., Bai, H., & Jickling, B. (Eds.). (2009). Fields of green: Restorying culture, environment, education. Cresskill, NJ: Hampton.
Olsen, A. (2009). Body and Earth: An experiential guide. Hanover, NH: University of New England Press.
Rumbold, J., Allen, J., Alexander, L., & van Laar, C. (2008). Knowing differently together - Intersubjective responding. In. P. Liamputtong & J. Rumbold (Eds.),
Knowing differently: Arts-based and collaborative research (pp. 297-326). New York: Nova Science Publishers.
Villegas, A. M., & Lucas, T. (2002). Preparing culturally responsive teachers: Rethinking the curriculum. Journal of
Teacher Education, 53 (1), 20-32. Retrieved from http://www.smc.edu/StudentServices/TitleV/Documents/Faculty/Teaching_Pedagogy/Preparing_20Culturally_20Responsive_20Teachers.pdf

36. References - Bioculturally Responsive Curriculum Design
Cultural Survival Journal.
Fisher, M., Hauk, M., & Wood, M. (2016). Bringing biocultural STEM to life [Presentation and briefing sheets]. 45th Annual North American Association of
Environmental Education, Madison, Wisconsin. Retrieved from
https://docs.google.com/presentation/d/10DXKiMZ6JISXgRPWQZU7IyUjn6eAMEcSJCVeRBDROKA/edit?usp=sharing
Hauk, M. (2016b). Nurturing bioculturally responsive curricula. In V. E. Bloomfield & M. E. Fisher (Eds), LGBTQ voices in education: Changing the culture of
schooling (pp. 186-200). New York, NY: Routledge.
Loh, J., & Harmon, D. (2014). Biocultural diversity: Threatened species, endangered languages. The Netherlands: WWF Netherlands. Retrieved from
http://awsassets.panda.org/downloads/biocultural_report__june_2014.pdf
Maffi, L. (2001). On biocultural diversity: Linking language, knowledge, and the environment. Washington, D.C.: Smithsonian Institution Press.
Maffi, L. (2005). Linguistic, cultural, and biological diversity. Annual Review of Anthropology, 29, 599-617. doi 10.1146/ annurev.anthro.34.081804.120437
Maffi, L. (2014). Biocultural diversity toolkit: An introduction to biocultural diversity. Terralingua. Retrieved from.
http://www.terralingua.org/bcdconservation/wp-content/uploads/2014/07/tk_1_Primer.pdf
Maffi, L., & Woodley, E. (2010). Biocultural diversity: A global sourcebook. New York, NY: Earthscan.
Naban, G. (2016). Ethnobiology for the future: Linking cultural and ecological diversity. Tucson: University of Arizona Press.
Terralingua - http://www.terralinguaubuntu.org/
Turner, N. (2009). Earth’s blanket: Traditional teachings for sustainable living. Seattle: University of Washington Press.
Turvey, S. T., & Pettorelli, N. (2014). Spatial congruence in language and species richness but not threat in the world’s top linguistic hotspot. Proceedings of The
Royal Society B, 281, 1-8. http://dx.doi.org/10.1098/rspb.2014.1644
Wilder, B.T., O’Meara, C., Monti, L., and Nabhan, G. P (N.P.) The importance of indigenous knowledge in curbing the loss of language and biodiversity.
BioScience, XX, 1-11.

37. References - Critical Place Inquiry & Land-Based Pedagogies
Bang, M. et al (2014). Muskrat theories, tobacco in the streets, and living Chicago as Indigenous land. Environmental Education
Research, 20(1), 37–55.
Calderon, D. (2014). Speaking back to Manifest Destinies: A land education-based approach to critical curriculum inquiry,
Environmental Education Research, 20(1), doi: 10.1080/13504622.2013.865114
Grande, S. (2015). Red pedagogy: Native American social and political thought. Lanham, MA: Rowman & Littlefield.
Greenwood, D., & Smith, G. A. (2014). Place-based education in the global age: Local diversity. New York, NY: Taylor and
Francis.
McCoy, K., Tuck, E., & McKenzie, M. (2016). Land education: Rethinking pedagogies of place from indigenous, postcolonial, and
decolonizing perspectives. New York, NY: Routledge.
Simpson, L. B. (2014). Land as pedagogy: Nishnaabeg intelligence and rebellious transformation. Decolonization, Indigeneity,
Education & Society. 3(3), 1-25.
Tuck, Eve, & McKenzie, Marcia. (2015). Place in research: Theory, methodology, and methods. New York, NY: Routledge.
Tuck, Eve, & McKenzie, Marcia. (2015). Relational validity and the “where” of inquiry: Place and land in qualitative research.
Qualitative Inquiry, 21(7), 633.
Wildcat, Matthew, McDonald, Mandee, Irlbacher-Fox, Stephanie, & Coulthard, Glen. (2014). Learning from the land: Indigenous
land based pedagogy and decolonization. Decolonization, Indigeneity, Education & Society, 3(3), i-xv.
Wood, M. (2017, October 15). Community priestesses catalyzing indigenous biocultural resurgence. Association for the Study of
Women and Myth 2018 Conference Proposal.

38. References - Feminist Materialisms
Barad, K. M. (2003). Posthumanist performativity: Toward an understanding of how matter comes to matter. Signs: Journal of Women in Culture and
Society 28 (30), 801-831
Barad, K. M. (2007). Meeting the universe halfway: Quantum physics and the entanglement of matter and meaning. Durham, NC: Duke University Press.
Barad, K. (2012a). Intra-actions/Interviewer: A. Kleinman. Mousse, 34, 76-81.
Barad, K. (2012b). Nature’s Queer Performativity. Women, Gender and Research, 1(2), 25-53.
Barad, K. (2012c). On touching: The inhuman that therefore I am. Differences, 23(3), 206-223.
Barad, K. M. (2014). Diffracting diffraction: Cutting together-apart. Parallax, 20(3), 168-187.
Bennett, J. (2004). The Force of Things: Steps toward an Ecology of Matter. Political Theory, 32(3), 347-372. Retrieved from
http://www.jstor.org/stable/4148158
Bennett, J. (2016). The Enchantment of Modern Life: Attachments, Crossings, and Ethics. Princeton: Princeton University Press.
Dolphijn, R., & Tuin, I. . (2012). New materialism: Interviews & cartographies. Ann Arbor, MI: Open Humanities Press.
Haraway, D. (1992). The promises of monsters: A regenerative politics for inappropriate/d others. In L. Grossberg, C. Nelson, & P. A. Treichler (Eds.),
Cultural
studies (pp. 295-337). New York: Routledge. Retrieved from http://lib.znate.ru/docs/index-151099
Haraway, D. J. (2016). Staying with the trouble: Making kin in the chthulucene. Durham, NC: Duke University Press.
Jackson, M. A. (2017). Process and emergence: A topographic ethnography of the embodiment of place and adventure tourism in Khumbu, Nepal. (Order
No.
10277933). Available from Dissertations & Theses @ Prescott College; ProQuest Dissertations & Theses Global: The Humanities and Social Sciences
Collection; ProQuest Dissertations & Theses Global: The Sciences and Engineering Collection. (1906303252). Retrieved from
http://ezproxy.prescott.edu/login?url=https://search.proquest.com/docview/1906303252?accountid=28426
Juelskjaer, M. (2013). Gendered subjectivities of spacetimematter. Gender and Education, 25(6), 754-768.
Kirby, V. (Ed). What if culture was nature all along? New materialisms. Edinburgh, UK: Edingurgh University Press.
McKenzie, M. (2005). The ‘post‐post period’ and environmental education research. Environmental Education Research, 11(4), 401-412.

39. References - Gaian Methodologies and Gaian Lens
Hauk, M. (2012). WWGD - What Would Gaia Do? Gaian methods: Researching as earth--Planetary qualitative methods. Presented at the 2012 Conference
for the Association for the the Study of Women and Myth.
Hauk, M. (2013). Five fractal geometries for creative, sustainable, and just educational design. [Conference paper]. Paper presented at the 2013 annual
meeting of the American Educational Research Association. San Francisco, CA.
Hauk, M. (2014). Gaia e/mergent: Earth regenerative education for empathy, creativity, and wisdom (Doctoral dissertation). Proquest (UMI 3630295).
Retrieved from http://pqdtopen.proquest.com/doc/1563382491.html?FMT=ABS
Hauk, M. (2015). Dreams of earth: Earth dreaming as eco-resilience practice for the long emergency. Ecopsychology, 7(4), 258-265.
Hauk, M., DeChambeau, A., & Landsman, J. (2010, May). Gaian methodologies [Website]. Retrieved from http://www.earthregenerative.org/gaiamethods/
Hauk, M., & Landsman, J. (2010, October). Gaian methodologies –An emergent confluence of sustainability research innovation [Presentation]. Association
for the Advancement of Sustainability in Higher Education. Conference theme, “Campus Initiatives to Catalyze a Just and Sustainable World.” Denver,
Colorado. Retrieved from http://earthregenerative.org/pdf/AASHE-2010-HAUK-LANDSMANN-GAIAN-METHODOLOGIES-PRESENTATION-FINAL.pdf
Hauk, M., Landsman, J., Canty, J., & Caniglia, N. C. (2010, October). Gaian methodologies: An emergent confluence of sustainability research innovation.
Proceedings paper presented at the annual conference of the Association for the Advancement of Sustainability in Higher Education Conference, Denver,
CO. Retrieved from http://earthregenerative.org/pdf/GAIAN-METHODS-FINAL-HAUK-LANDSMAN-CANTY-COX-CANIGLIA-AASHE-2010.pdf
Macy, J., & Brown, M. Y. (2014). Coming back to life: The updated guide to the work that reconnects. Gabriola Island, BC, Canada : New Society Publishers
Macy, J., & Johnstone, C. (2012). Active hope: How to face the mess we're in without going crazy. Novato, CA: New World Library.
Mertzner, R. (1993). The split between spirit and nature in European consciousness. ReVision, 15(4), 177-185.
Mies, M., & Shiva, V. (2014). Ecofeminism. London, UK: Zed Books.
Gaian Methods Website - 100+ resources, many annotated:
www.earthregenerative.org/gaiamethods/

40. References - Indigenous Ways of Knowing & Ecol. Knowledge
Abate, R., & Kronk, E. A. (Eds.). (2013). Climate change and indigenous peoples: The search for legal remedies. Cheltenham, UK: Edward Elgar.
Cajete, G. (2008). Seven orientations for the development of indigenous science education. In N. K. Denzin, Y. S. Lincoln, & L. Tuhiwai Smith,
(Eds.), Handbook of critical and indigenous methodologies (pp. 487-46). Thousand Oaks, CA: Sage.
Hart, M. (2007). Indigenous knowledge and research: The míkiwáhp as a symbol for reclaiming our knowledge and ways of knowing. First
Peoples Child & Family Review, 3(1), 83-90.
Kawagley, A. O., & Barnhardt, R. (1998). Education indigenous to place: Western science meets native reality. In G. A. Smith & D. Williams,
Ecological education in action. Fairbanks, Alaska: State University of New York Press.
Kimmerer, Robin. (2013). Braiding sweetgrass: Indigenous wisdom, scientific knowledge, and the teachings of plants. Minneapolis, MN:
Milkweed Publications.
Klein, N. (2013). Dancing the world into being: A conversation with Idle No More’s Leanne Simpson. Yes Magazine, 5. Retreived from
http://www.yesmagazine.org/peace-justice/dancing-the-world-into-being-a-conversation-with-idle-no-more-leanne-simpson
Kulnieks, A., Longboat, D. R., & Young, Y. (Eds.). (2013). Contemporary studies in environmental and Indigenous pedagogies: A curricula of
stories and place. Springer. (Link to Excerpt)
Simpson, L. (2011). Dancing on our turtle's back: Stories of Nishnaabeg re-creation, resurgence and a new emergence. Winnipeg: Arbeiter.
Simpson, L. (2012). Aambe! Maajaadaa!(what# IdleNoMore means to me). Decolonization: Indigeneity, Education & Society Blog.
Tuck, E., McKenzie, M., & McCoy, K. (2014). Land education: Indigenous, post-colonial, and decolonizing perspectives on place and
environmental education research. Environmental Education Research. 20(1), 1-23. doi: http://dx.doi.org/10.1080/13504622.2013.877708

41. References - Living Systems Considerations in Ethical Research
Capra, F. (2002). The hidden connections: A science for sustainable living. New York, NY: Anchor Books.
Capra, F., & Luisi, P. L. (2014). A systems view of life. New York: Cambridge University Press.
Crowell, S. & Reid-Marr, D. (2013). Emergent teaching: A path of creativity, significance, and transformation. Lanham, MA: Rowman
& Littlefield Education.
Davis, B. & Sumara, D. J. (2008). Complexity as a theory of education. Transnational Curriculum Inquiry, 5(2). Retrieved from
http://nitinat.library.ubc.ca/ojs/index.php/tci
Hauk, M., & Caniglia, N. C. (2014). Redesign by Earth: Infusing living system considerations in ethical review and the Institutional
Review Board. International Congress of Qualitative Inquiry. Urbana, Illinois.
Horn, J. (2008). Human research and complexity theory. In M. Mason (Ed.), Complexity theory and the philosophy of education.
Chichester, West Sussex, U.K: Wiley-Blackwell.
Lynch, T., Glotfelty, C., & Armbruster, K. (2012). Bioregional imagination: Literature, ecology, and place. Athens: University of
Georgia Press.
Margulis, L. (1998). Symbiotic planet: A new look at evolution. New York, NY: Science Masters/Basic/Perseus.
Mason, M (Ed.). (2008). Complexity theory and the philosophy of education. Chichester, West Sussex, U.K: Wiley-Blackwell.
Willemsen, A. (2008). The dignity of living beings with regard to plants: Moral consideration of plants for their own sake. Berne:
Federal Ethics Committee on Non-Human Biotechnology (ECNH).

42. References - Nature as Teacher in Sustainability Education
Edwards, A. (2005). The sustainability revolution: Portrait of a paradigm shift. Gabriola Island, BC: New Society Publishers.
Goleman, D., Bennett, L., & Barlow, Z. (2012). Ecoliterate: How educators are cultivating emotional, social, and ecological
intelligence. San Francisco, CA: Jossey-Bass and the Center for Ecoliteracy.
Gough, A. (2004). The contribution of ecofeminist perspectives to sustainability in higher education. In P. Corcoran & A. E. J. Wals
(Eds.), Higher education and the challenge of sustainability (pp.149–161). Netherlands: Springer.
Hauk, M. (2014a). Gaia e/mergent: Earth regenerative education catalyzing empathy, creativity, and wisdom (Doctoral dissertation).
Retrieved from Proquest (UMI 3630295) from http://pqdtopen.proquest.com/doc/1563382491.html?FMT=AI
Nolet, V. (2009). Preparing sustainability-literate teachers. Teachers College Record, 111(2), 409-442.
Stevenson, R.P. et al. (Eds.). (2013). International handbook of research on environmental education. New York, NY: Routledge.
Sterling, S. (2001). Sustainable education: Re-visioning learning and change. Devon: Green Books.

43. References - Terrapsychology
Chalquist, Craig. (2007). Terrapsychology: Reengaging the soul of place. New Orleans, LA: Spring Journal Books.
Chalquist, C. (Ed.). (2010). Rebearths: Conversations with a world ensouled. Walnut Creek, CA: World Soul Books.
Chalquist, Craig. (2012). TI2: An integrative methodology for coming home to place, nature, matter, and earth. [Terrapsychology
II]. Unpublished manuscript. California Institute for Integral Studies, San Francisco, CA. Retrieved from
http://www.terrapsych.com/TI%20updated.pdf
Chalquist, C. & Rankin, S. (2010). Enriching the inquiry: Validity and methodology in terrapsychological work. In C. Chalquist
(Ed.), Rebearths: Conversatiosn with a world ensouled. (pp. 317-327). Walnut Creek, CA: World Soul Books.
Conn, S. A. (1995). When the Earth hurts, who responds? In T. Roszak, M. Gomes, & A. Kanner (Eds.), Ecopsychology: Restoring
the earth, healing the mind (pp. 156-171). San Francisco, CA: Sierra Club Books.
Hauk, M. (2015). Dreams of earth: Earth dreaming as eco-resilience practice for the long emergency. Ecopsychology, 7(4), 258-265.
Rankin, S. (2010). Tracking the voices of the land. In C. Chalquist (Ed.), Rebearths: Conversations with a world ensouled. (pp.
287-296). Walnut Creek, CA: World Soul Books.
Schnider, L. Z. (2010). Eco-Dreaming: The whale’s tale. In L. Buzzell & C. Chalquist (Eds.), Ecotherapy: healing with nature in
mind (116-122). Berkeley, CA: Counterpoint.
Singer, T. (Ed.). (2010). Psyche & the city: A soul’s guide to the modern metropolis (pp. 383-394). New Orleans, LA: Spring Journal.

44. Thank you
May your research
listening for the principal
intelligence of land and
place flourish...