Transition Framingham: The Cultural Commons in Action
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| Title: | Transition Framingham: The Cultural Commons in Action |
|---|---|
| Language: | English |
| Authors: | Burke, Emily Kearns |
| Source: | New Directions for Adult and Continuing Education. Spr 2017 (153):91-100. |
| Availability: | Wiley Periodicals, Inc. 350 Main Street, Malden, MA 02148. Tel: 800-835-6770; Tel: 781-388-8598; Fax: 781-388-8232; e-mail: cs-journals@wiley.com; Web site: http://www.wiley.com/WileyCDA |
| Peer Reviewed: | Y |
| Page Count: | 10 |
| Publication Date: | 2017 |
| Document Type: | Journal Articles Reports - Evaluative |
| Education Level: | Adult Education |
| Descriptors: | Cultural Centers, Community Centers, Adult Learning, Learning Theories, Communities of Practice, Local Issues, Climate Control, Environmental Education |
| Geographic Terms: | Massachusetts |
| DOI: | 10.1002/ace.20224 |
| ISSN: | 1052-2891 |
| Abstract: | This chapter examines the revitalization of the cultural commons in one Massachusetts community. The adult learning theory of situated cognition, specifically communities of practice and cognitive apprenticeship, provides a lens through which to better understand how knowledge sharing can effectively promote localization in an effort to mitigate climate change. |
| Abstractor: | As Provided |
| Entry Date: | 2017 |
| Accession Number: | EJ1133627 |
| Database: | ERIC |
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| FullText | Links: – Type: pdflink Url: https://content.ebscohost.com/cds/retrieve?content=AQICAHj0k_4E0hTGH8RJwT4gCJyBsGNe_WN95AvKlDbXJGqwxwHxogpk_kb05RSjCSa7mspQAAAA4zCB4AYJKoZIhvcNAQcGoIHSMIHPAgEAMIHJBgkqhkiG9w0BBwEwHgYJYIZIAWUDBAEuMBEEDJLZanMZax0KDrqNxgIBEICBm_RcXa-9ecAKRAgkgYXzqUciNr4luHGgIUfwjN2KWGewwMNJh1sKd7Cu3A9prNnNPLYuPmBYdudifH7k4h5IescYOwFanscTJfwljuQUIrSmhTq0brndBTAeUs9INUS7BAC081oM7ZsO2ULj2AQ_A3s-CFkNYIZhMnDcEVnFrs20Q0YmmcTeIShZsdY_y1f665UbLLVMajUvU1Lk Text: Availability: 1 Value: <anid>AN0121851287;nda01mar.17;2018Aug13.13:41;v2.2.500</anid> <title id="AN0121851287-1">Transition Framingham: The Cultural Commons in Action. </title> <p>This chapter examines the revitalization of the cultural commons in one Massachusetts community. The adult learning theory of situated cognition, specifically communities of practice and cognitive apprenticeship, provides a lens through which to better understand how knowledge sharing can effectively promote localization in an effort to mitigate climate change.</p> <p>Climate change is a grave consequence to those practices that characterize our modern, industrialized world. Climate change increases in severity every day (United States Environmental Protection Agency, [<reflink idref="bib14" id="ref1">14</reflink>] ). It is a direct result of the planet's rising temperature, which has increased by 1.4°F over the past 100 years, and is estimated to rise another 2 to 11.5°F over the next century. What may appear to be small increases in the average temperature of the planet will ultimately translate into huge and potentially threatening shifts in climate and weather. While even more severe changes are projected to come, our oceans are warming; ice caps are rapidly melting causing sea levels to rise. In addition, changes in rainfall patterns are causing either extreme flooding or devastating drought in many parts of the world. As is widely acknowledged, human activity is the culprit as the burning of fossil fuels and associated industrial practices have released large amounts of greenhouse gases that have trapped energy in the atmosphere and caused the Earth to warm. And yet humans will suffer the consequences of their own actions, as climate change threatens population growth, nutritional health, and food supplies while simultaneously maintaining poverty and disadvantage in already depleted regions (McMichael, [<reflink idref="bib10" id="ref2">10</reflink>] ).</p> <p>As citizens face an uncertain environmental future, the need for communities to learn and band together with shared goals for sustainability and resilience has increased (Hopkins, [<reflink idref="bib6" id="ref3">6</reflink>] ). Adult education is more critical than ever before, able to serve as a way to generate knowledge, build awareness, and, ultimately, act as a catalyst for change. According to the United States Environmental Protection Agency ([<reflink idref="bib14" id="ref4">14</reflink>] ), it is not too late to make a substantial impact on future climate change and its effects. Although changes will be required at all levels and within all societies, small communities of committed people can affect change. Moreover, as the environmental crisis increases, the need to find new ways to survive and thrive in the midst of environmental disaster is crucial. In this chapter, I define and discuss the importance of the cultural commons in the context of adult learning. I present the Transition Movement and one of its local divisions, Transition Framingham, as examples of the commons and its efforts to combat the environmental crisis. Finally, I offer an analysis of the learning that is evident in these communities and the role that adult educators can play in fostering and enhancing these efforts.</p> <hd id="AN0121851287-2">The Cultural Commons</hd> <p>Humans need to move away from a dependence on fossil fuel production to live in communities that are less reliant on patterns of consumption and more reliant on patterns of mutual support and an unwavering commitment to decreasing one's toxic and carbon impact. One way that some environmental scholars and activists believe we can achieve these goals is through the revitalization of the cultural commons. The cultural commons, which has existed since the beginning of mankind, is key to community resiliency and survival as the industrial/consumer culture begins to collapse and the Earth's temperature rises (Bowers, [<reflink idref="bib1" id="ref5">1</reflink>] ).</p> <p>The cultural commons is the activities, knowledge, skills, and patterns, which sustain daily life by encouraging local decision making that benefits the whole of a community rather than promoting self ‐ interest, competition, and profit. It is unique to each community, but exists everywhere. The cultural commons can be found in community healing practices, food preparation and sharing, the arts, the building of dwellings, the caring of animals, and other practices that minimize human impact on the planet. These practices focus on the central tenets of heritage and relationship, exemplified by the community's value of intergenerational knowledge and mentoring (Bowers, [<reflink idref="bib1" id="ref6">1</reflink>] ). Rather than promoting enclosure, where these traditional practices are turned into commodities for monetary gain, the commons seeks to provide an alternative to the consumer ‐ driven lifestyle that has become commonplace in modern societies (Bowers, [<reflink idref="bib2" id="ref7">2</reflink>] ).</p> <p>While the cultural commons is, and has been, present in every community, it is only recently that groups of individuals have purposely resurrected sustaining practices from the past in a conscious effort to revitalize the commons as a method of counteracting the mainstream industrial, consumer ‐ driven, and isolating messages of society (Bowers, [<reflink idref="bib1" id="ref8">1</reflink>] ). An example of this purposeful commitment to socially and environmentally responsible actions and the revitalization of practices that encourage a move toward strong communities, less consumption, and a lesser dependency on fossil fuel production is the Transition Movement, which was originally founded by Rob Hopkins in the early 2000s.</p> <hd id="AN0121851287-3">The Transition Movement</hd> <p>The Transition Movement is designed around grassroots community initiatives that aim to foster community resilience in the face of such challenges as peak oil, climate change, and the economic crisis (Hopkins &amp; Lipman, [<reflink idref="bib7" id="ref9">7</reflink>] ). In this context, resilience is defined as the ability of a system ranging from individuals to entire economies to preserve its ability to operate and withstand change and shocks from outside systems (Hopkins, [<reflink idref="bib6" id="ref10">6</reflink>] ). Transition initiatives seek to alleviate these merging global challenges by engaging communities in local citizen ‐ led education, action, and multistakeholder planning to discourage reliance and promote systemic resilience.</p> <p>An underlying philosophy of the Transition Movement focuses on the idea that a proactive response to the existing and anticipated environmental crises can be positive and hopeful, rather than fearful and guilt ‐ ridden (Hopkins, [<reflink idref="bib6" id="ref11">6</reflink>] ). It is the vision of the Transition Movement that environmental campaigning and education can be inspirational, enthusiastic, and enjoyable by being proactive instead of reactive; it is possible to transform future energy consumption in ways that create a way of life that is superior to our current existence.</p> <p>The Transition model has six distinctive principles that undergird its approach (Hopkins, [<reflink idref="bib6" id="ref12">6</reflink>] ). These six principles are visioning, inclusion, awareness ‐ raising, resilience, psychological insights, and credible and appropriate solutions. Visioning is the idea that growth and change within a community is only possible when the end result can be imagined. It is a clear picture of the desired outcome that provides direction and motivation. The principle of inclusion suggests that dialogue and the coming together of different groups of people representing different interests in the community are critical to success. If like ‐ minded individuals, or only those from specific sectors of the community, join the movement then it is unlikely that a true transition will occur given the scale of the peak oil crisis and climate change. Awareness ‐ raising, the third principle in the Transition Movement, posits that with the mixed messages delivered by the media, it is necessary to share information regarding Earth's ecological crises, rather than assume prior knowledge. The principle of resilience, as stated earlier, is the ability of a community to withstand outside change by creating opportunities for sustainability through locally sourced avenues. Psychological insights is a principle that recognizes that human feelings of powerlessness and isolation in the face of peak oil and climate change are fundamental barriers to engagement that prohibit action and involvement. Focusing on the positive aspects of change, recognizing successful prior actions for the cause, and creating a safe space for people to gather to work toward local sustainability provide opportunities to boost psychological morale. The final principle in the Transition initiative is credible and appropriate solutions, meaning that individuals and communities must be provided with opportunities to effect change at an appropriate scale that can include things individuals can do in their own homes as well as larger solutions that can be accomplished as a community.</p> <p>Hopkins’ ([<reflink idref="bib6" id="ref13">6</reflink>] ) Transition principles developed from work that the permaculture designer had done with students at Kinsale Further Education College in Ireland to adapt existing programs of energy production, health, education, economy, and agriculture in order decrease oil dependence and promote a sustainable future for the community. The idea was adopted by the town of Kinsale, quickly expanded to Hopkins’ hometown of Totnes, England, which became the first Transition Town, and then spread across the world. Now the Transition program is in 14 countries, including the United States.</p> <p>The international movement focuses on educating participants and outside community members about the benefits of local production of food, alternative systems of transportation, energy conservation of homes and businesses, reusing, recycling, and repairing items rather than throwing them away (Hopkins, [<reflink idref="bib6" id="ref14">6</reflink>] ). This sharing of skills and knowledge is done intergenerationally through social events like lectures, films, and the arts, and through both formal and informal mentoring relationships.</p> <hd id="AN0121851287-4">Transition and Adult Learning</hd> <p>The Transition Movement is by no means an isolated idea, or the first of its kind. The concept of economic localization, promoted by groups like the Business Alliance for Local Living Economies (Business Alliance for Local Living Economies, [<reflink idref="bib5" id="ref15">5</reflink>] ) and grassroots organizers such as Helena Norberg ‐ Hodge ([<reflink idref="bib13" id="ref16">13</reflink>] ) have championed the need to contain economic activity within local geographic areas in order to foster sustainable, cohesive communities and decrease the wealth gap between rich and poor. These political ideologies argue against economic globalization and consumption in favor of regional resources, supportive social connections, and collaboration among local businesses.</p> <p>Yet even before the Transition or localization movements were born, Eduard Lindeman, an early adult ‐ learning theorist, advocated for the importance of adult collaboration and the informal exchange of ideas as an avenue of social change (Brookfield, [<reflink idref="bib3" id="ref17">3</reflink>] ). Lindeman believed the essential purpose of adult learning was to aid individuals as they were confronted with critical social and political issues (Lindeman, [<reflink idref="bib9" id="ref18">9</reflink>] ). Lindeman, and other adult ‐ learning advocates like Myles Horton, argued that adults learn through collaborative, nonauthoritarian exchanges that develop community, fuel engagement, and encourage social change (Brookfield, [<reflink idref="bib3" id="ref19">3</reflink>] ).</p> <p>The influences of adult educators such as Edward Lindeman and Myles Horton can be found in examples such as the Transition Movement in which the importance of adult collaboration and the informal exchange of ideas are the paths to social change. These ideals have spread throughout the world and into local communities, including Framingham, Massachusetts where the Transition Movement continues to grow.</p> <hd id="AN0121851287-5">Transition Framingham</hd> <p>Founded in 2011 on Hopkins’ principles of the Transition Movement, Transition Framingham, located in the state of Massachusetts, offers an example of this movement in practice. It is comprised of more than a dozen core members who are dedicated to sustainability and resilience in their own town as well as hundreds of residents on their mailing lists who participate in Transition Framingham ‐ sponsored events (retrieved from <ulink href="http://transitionframingham.org/about,">http://transitionframingham.org/about,</ulink> 2015). Transition Framingham promotes these values by forming work groups around recycling, permaculture, renewable energy, and community education while also creating town ‐ wide awareness through small community projects focused on gardening and farming, food preparation and preservation, as well as bike clinics and other environmentally sound transportation initiatives (J. Knapp ‐ Cordes, personal communication, October 28, 2013).</p> <p>Janice Knapp ‐ Cordes, one of the founding members of Transition Framingham, became involved with the group after seeing a film at the public library on climate change presented by advocates of the Transition Movement. Subsequently, Knapp ‐ Cordes scheduled a showing of the film at her church and from there a group formed, ready to create Transition Framingham. The growth of the group was slow, and in the first year, the members were able to organize a locavore picnic, where foods shared were grown and prepared locally, and also arrange town ‐ wide garden tours while continuously promoting the message that resilience and sustainability must come from the ground up in the face of impending ecological crisis (J. Knapp ‐ Cordes, personal communication, October 28, 2013).</p> <p>Over the past four years, membership in the group has wavered, and Transition Framingham has attempted some programs and work groups that have failed to get off the ground. However, Knapp ‐ Cordes and her fellow group members’ resolve and commitment to reducing oil consumption and returning to a more local, natural, and communal lifestyle has remained steady. Their existing programs have become more popular and word has spread throughout the town about Transition Framingham and its goals. (J. Knapp ‐ Cordes, personal communication, October 28, 2013).</p> <p>Transition Framingham's mission and goals are steeped in the revitalization of the cultural commons. As part of the requirements of a course on current issues in adult environmental education, in the spring of 2014, I conducted ethnographic research. Through fieldwork, including interviews and observations during a garden tour, I sought to describe and interpret the shared patterns of values, behaviors, and beliefs of this particular culture ‐ sharing group.</p> <hd id="AN0121851287-6">Transition Framingham and the Cultural Commons</hd> <p>A key characteristic of the cultural commons, decreasing dependency on a money economy and on consumerism while living in harmony with the natural world (Bowers, [<reflink idref="bib1" id="ref20">1</reflink>] ), is evident in Transition Framingham. Bartering rather than money exchange is evident. For example, the group has a very popular seed ‐ swapping program that allows individuals to trade seeds from their own garden for new ones to plant. No money is involved, and participants are able to share what they have while also getting new fruit and vegetable seeds that will ultimately be harvested for food.</p> <p>In addition, skills or services swapped for other services is common practice. For example, rather than exchange fees, a high school student might be tutored in exchange for yard work (J. Knapp ‐ Cordes, personal communication, October 28, 2013).</p> <p>Less reliance of purchasing manufactured materials is highlighted. A tool ‐ sharing system, for example, allows community members to borrow and swap home and gardening tools as needed, rather than having to buy new equipment thus decreasing demand for the manufacturing of new tools. Members of Transition Framingham also commit to less reliance on carbon emissions created through the use of automobiles. The group promotes biking as a form of transportation within the town and outlines safe biking routes during commuting hours.</p> <p>Environmental awareness and conservation during the holidays is another example of the group's commitment to reduce consumption. “Greening the Holidays” is a program where the group runs workshops on how to move away from the consumer ‐ driven, commercial ‐ derived traditions of buying, waste, and excess and instead move toward handmade or recycled gifts, cards, wrapping, and decorations. The group holds intergenerational upcycled holiday craft events and vegan holiday cooking classes using locally sourced ingredients (J. Knapp ‐ Cordes, personal communication, October 28, 2013).</p> <p>Transition Framingham's commitment to mutual support systems and the sharing of intergenerational skills is also a hallmark of practice. One of the group's largest areas of interest, gardening, exemplifies the value of knowledge that is shared among peers or passed down from prior generations. The group organizes gardening tours that allow individuals to learn from their green ‐ thumbed neighbors. Recipes are shared, techniques are modeled and explained, and canning workshops are held to preserve the harvest. During my research of the gardening practices, I witnessed older generations answering questions and offering guidance for newer enthusiasts. Those looking to get into gardening were eager for tips from their more experienced peers. In addition, some of the older members of the community are teaching younger generations how to sew and quilt (J. Knapp ‐ Cordes, personal communication, October 28, 2013).</p> <p>One critique of the movement to revitalize the cultural commons is that this requires one to abandon modern practices and revert to a time that existed long ago. Transition Framingham is an example of a community's ability to engender the commons in current times through small changes in daily practice. The community's environmental impact is lessened and a move toward nonmonetized exchanges, a more community ‐ centered lifestyle, and the fostering of intergenerational knowledge and mutual support systems are all practices that do not require residents to revert to primitive times. By incorporating community learning relative to the revitalization of the cultural commons, residents can engender change.</p> <p>The Transition Framingham group strives to promote the kind of lifelong learning that requires changes in previously established habits and activities in order to promote the types of resiliency and sustainability that are cornerstones of the cultural commons. Sharing knowledge among members is a component of both, and essential in creating new routines and lifestyles. Adult ‐ learning theories are helpful lenses through which to examine the importance of knowledge sharing to influence change, as theories such as situated cognition, particularly the concepts of communities of practice and cognitive apprenticeships, prioritize this ideal.</p> <p>More specifically, communities of practice, legitimate peripheral participation, and cognitive apprenticeships are lenses through which to view the cultural commons and Transition Framingham. These theories affirm the values of intergenerational knowledge and mentoring relationships that are critical cornerstones in both philosophies, while also acknowledging the importance of processes within work. Adult educators and individuals interested in affecting change through the revitalization of the commons can use these adult learning theories as ways to understand the effective means of knowledge sharing that can influence practices and ideologies at the community level.</p> <hd id="AN0121851287-7">Situated Learning, Cognitive Apprenticeships, and Communities of Practice</hd> <p>Situated learning is a theory of adult learning that posits that physical and social experiences are vital to the learning process and that knowledge cannot be evaluated separate from the situation in which the learning was presented (Merriam, Caffarella, &amp; Baumgartner, [<reflink idref="bib12" id="ref21">12</reflink>] ). According to situated learning theory, knowledge is gained through the process of participation and interaction with the community, the tools at hand, and activity.</p> <p>Context is central to the learning that takes place in situated learning theory, as the context itself structures the learning (Merriam &amp; Bierema, [<reflink idref="bib11" id="ref22">11</reflink>] ). In situated learning theory, context is socially, culturally, and politically defined.</p> <p>Situated learning theory is positioned in the constructivist learning paradigm, where it is believed that knowledge is socially constructed through experience and cannot be discovered but rather built and able to evolve throughout the learning process (Merriam &amp; Bierema, [<reflink idref="bib11" id="ref23">11</reflink>] ). In the constructivist orientation multiple realities exist, as there are many ways to obtain the same knowledge through different social constructions.</p> <p>Situated learning theory has two central components (Lave &amp; Wenger, [<reflink idref="bib8" id="ref24">8</reflink>] ). The first element is the presence of a community of practice in which beliefs and behaviors are acquired in authentic contexts through social interaction and collaboration. In a community of practice, the learner develops knowledge through socialization, visualization, and imitation within a group of experienced individuals who share a craft, profession, or interest. However, communities of practice require more than just technical skill to complete a task. Rather, communities of practice are organized around a particular area of knowledge and give members a sense of collaboration and identity.</p> <p>Transition Framingham is a community of practice that is centrally organized around the ideas of sustainability and resilience, governed by the principles of situated learning. Its core members serve as the experienced individuals who are leading community members toward a common goal using guided social avenues that allow participants to practice skills like gardening, composting, using locally sourced foods, and repairing tools, machines, and bicycles. It is a community ‐ wide initiative that focuses on sharing knowledge socially through relationships.</p> <p>The second critical piece of situated learning theory is legitimate peripheral participation during which the learner is given tasks on the periphery of the community of practice and, through experience, gradually increases responsibility and skill until he or she becomes an expert (Lave &amp; Wenger, [<reflink idref="bib8" id="ref25">8</reflink>] ). It is important to note that legitimate peripheral participation is more than just experiential learning, or learning by doing. Instead, legitimate peripheral participation positions individuals as full participants in the world and generators of meaning. For participants of Transition Framingham, legitimate peripheral participation occurs in many of the group's projects, but particularly in the community garden where newcomers are first invited to a community garden working group meeting to introduce interested parties to the basics of gardening. Following the informational meeting, new participants are able to shadow experienced gardeners and then cultivate their own plots within the community garden.</p> <p>Cognitive apprenticeships are another type of situated cognition, and align with the values and goals of the cultural commons and the Transition Movement. The idea of cognitive apprenticeships, first attributed to Brown, Collins, and Duguid in 1989, acknowledges the ways that learning was accomplished through apprenticeships in earlier times. Just as the cultural commons and Transition Framingham value intergenerational knowledge and mentoring relationships, traditional apprenticeships used more experienced individuals to help learners observe the process, eventually assist, and finally work under the supervision of a mentor or guide.</p> <p>Brown et al. ([<reflink idref="bib4" id="ref26">4</reflink>] ) used the idea of traditional physical apprenticeships and translated it to a more cerebral domain with the goal of making the teacher's thinking visible to the learner and the learner's thinking visible to the teacher by situating abstract tasks into authentic contexts. There are four dimensions to the cognitive apprenticeship framework that include content, method, sequence, and sociology. The first two dimensions, content and method, are central to the apprenticeship model and can be found in the cultural commons as well as in Transition Framingham.</p> <p>In the cognitive apprenticeship framework, the content dimension contains domain knowledge and heuristic strategies, which are effective techniques for accomplishing tasks that are considered “tricks of the trade” (Brown et al., [<reflink idref="bib4" id="ref27">4</reflink>] ). The content dimension also houses control strategies, which are approaches used to control the way a task is carried out; and learning strategies, which are skills developed to extend, reconfigure, or apply learned skills to new problems or domains. In the cultural commons, these content strategies would be the tips and information shared across generations. In the Transition Movement, an example of the content dimension could be found within the gardening efforts. In Transition Framingham, a novice gardener was finally able to successfully grow corn after receiving a tip about organic soil fertilizer from an older gentleman in a neighboring plot.</p> <p>The method dimension of cognitive apprenticeship focuses on the teaching methods used by the expert or guide (Brown et al., [<reflink idref="bib4" id="ref28">4</reflink>] ). These methods include modeling, coaching, scaffolding, articulation, reflection, and exploration. During the modeling, coaching, and scaffolding phases, the expert gradually releases control and allows the student to slowly take on more responsibility. This is also seen in the mentoring components of both the cultural commons and Transition Framingham where knowledge is shared in a variety of ways, including having the expert perform a task so that the student can observe and build a conceptual model, allowing the expert to watch the student as he or she carries out the task while offering hints, feedback and reminders, and allowing the student the independence to try it on his or her own and return with questions.</p> <p>Adult educators can pull from situated learning theory and the examples highlighted within the Transition Framingham Movement to create opportunities for knowledge sharing by seeking out experienced individuals to formally or informally educate others and fostering cognitive apprenticeships, while also promoting opportunities for legitimate peripheral participation. Adult educators may initially need to facilitate social connections that introduce individuals to the talents and expertise that reside within other community members, and even explicitly outline the benefits of revitalizing the commons. However, the structure of communities of practice and cognitive apprenticeships allows for participants to gradually take ownership over their own practices within a supportive community environment.</p> <hd id="AN0121851287-8">Conclusion</hd> <p>The Transition Movement and the cultural commons both recognize the interconnectedness of all entities in an ecosystem, and the responsibility to share that knowledge with others in ways that promote nonmonetized economies and a smaller ecological footprint. Situated learning theory, specifically communities of practice, legitimate peripheral participation and cognitive apprenticeships are constructs through which to view these shared values as these adult learning theories highlight the importance of the same mentoring relationships and intergenerational knowledge that are found in both the Transition Movement and the cultural commons. Transition Framingham seeks a community ‐ centered lifestyle that is in harmony with the natural world as a means to forging societies that are more resilient and sustainable in a time of an unpredictable and environmentally unstable future.</p> <ref id="AN0121851287-9"> <title>References</title> <blist> <bibl id="bib1" idref="ref5" type="bt">1</bibl> <bibtext>Bowers, C. A. (2013). In the grip of the past: Educational reforms that address what should be changed and what should be conserved. Eugene, OR : Eco ‐ Justice Press. </bibtext> </blist> <blist> <bibl id="bib2" idref="ref7" type="bt">2</bibl> <bibtext>Bowers, C. A. (2009). Educating for a revitalization of the cultural commons. Canadian Journal of Environmental Education, 14, 196 – 200. </bibtext> </blist> <blist> <bibl id="bib3" idref="ref17" type="bt">3</bibl> <bibtext>Brookfield, S. (1984). The contribution of Eduard Lindeman to the development of theory and philosophy in adult education. Adult Education Quarterly, 34 (4), 185 – 196. </bibtext> </blist> <blist> <bibl id="bib4" idref="ref26" type="bt">4</bibl> <bibtext>Brown, J. S., Collins, A., &amp; Duguid, P. (1989). Situated cognition and the culture of learning. Educational Researcher, 18 (1), 32 – 42. </bibtext> </blist> <blist> <bibl id="bib5" idref="ref15" type="bt">5</bibl> <bibtext>Business Alliance for Local Living Economies. (2012). Why we do this work. Retrieved from https://bealocalist.org/why_we_work </bibtext> </blist> <blist> <bibl id="bib6" idref="ref3" type="bt">6</bibl> <bibtext>Hopkins, R. (2008). The transition handbook: From oil dependency to local resilience. Devon, UK : Green Books. </bibtext> </blist> <blist> <bibl id="bib7" idref="ref9" type="bt">7</bibl> <bibtext>Hopkins, R., &amp; Lipman, P. (2009). Who we are and what we do. Retrieved from <ulink href="http://www.transitionnetwork.org/resources/who-we-are-and-what-we-do">http://www.transitionnetwork.org/resources/who-we-are-and-what-we-do</ulink></bibtext> </blist> <blist> <bibl id="bib8" idref="ref24" type="bt">8</bibl> <bibtext>Lave, J., &amp; Wenger, E. (1991). Situated learning: Legitimate peripheral participation. Cambridge, UK : Cambridge University. </bibtext> </blist> <blist> <bibl id="bib9" idref="ref18" type="bt">9</bibl> <bibtext>Lindeman, E. C. (1937). Introduction. In T.K. Brown (Ed.), Adult education for social change. Philadelphia, PA : Swarthmore Seminar. </bibtext> </blist> <blist> <bibl id="bib10" idref="ref2" type="bt">10</bibl> <bibtext>McMichael, A. (2013). Globalization, climate change, and human health. New England Journal of Medicine, 368, 1335 – 1343. </bibtext> </blist> <blist> <bibl id="bib11" idref="ref22" type="bt">11</bibl> <bibtext>Merriam, S. B., &amp; Bierema, L. L. (2014). Adult learning: Linking theory and practice. San Francisco, CA : Jossey ‐ Bass. </bibtext> </blist> <blist> <bibl id="bib12" idref="ref21" type="bt">12</bibl> <bibtext>Merriam, S. B., Caffarella, R. S., &amp; Baumgartner, L. (2007). Learning in adulthood: A comprehensive guide (3rd ed.). San Francisco, CA : Jossey ‐ Bass. </bibtext> </blist> <blist> <bibl id="bib13" idref="ref16" type="bt">13</bibl> <bibtext>Norberg ‐ Hodge, H. (2010). The economics of happiness. Retrieved from <ulink href="http://countercurrents.org">http://countercurrents.org</ulink></bibtext> </blist> <blist> <bibl id="bib14" idref="ref1" type="bt">14</bibl> <bibtext>United States Environmental Protection Agency. (2013). Climate change. Retrieved from <ulink href="http://www3.epa.gov/climatechange">http://www3.epa.gov/climatechange</ulink></bibtext> </blist> </ref> <aug> <p>By Emily Kearns Burke</p> <p></p> <p>Emily Kearns Burke is a public school teacher within the Framingham Public Schools of Massachusetts.</p> </aug> |
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| Items | – Name: Title Label: Title Group: Ti Data: Transition Framingham: The Cultural Commons in Action – Name: Language Label: Language Group: Lang Data: English – Name: Author Label: Authors Group: Au Data: <searchLink fieldCode="AR" term="%22Burke%2C+Emily+Kearns%22">Burke, Emily Kearns</searchLink> – Name: TitleSource Label: Source Group: Src Data: <searchLink fieldCode="SO" term="%22New+Directions+for+Adult+and+Continuing+Education%22"><i>New Directions for Adult and Continuing Education</i></searchLink>. Spr 2017 (153):91-100. – Name: Avail Label: Availability Group: Avail Data: Wiley Periodicals, Inc. 350 Main Street, Malden, MA 02148. Tel: 800-835-6770; Tel: 781-388-8598; Fax: 781-388-8232; e-mail: cs-journals@wiley.com; Web site: http://www.wiley.com/WileyCDA – Name: PeerReviewed Label: Peer Reviewed Group: SrcInfo Data: Y – Name: Pages Label: Page Count Group: Src Data: 10 – Name: DatePubCY Label: Publication Date Group: Date Data: 2017 – Name: TypeDocument Label: Document Type Group: TypDoc Data: Journal Articles<br />Reports - Evaluative – Name: Audience Label: Education Level Group: Audnce Data: <searchLink fieldCode="EL" term="%22Adult+Education%22">Adult Education</searchLink> – Name: Subject Label: Descriptors Group: Su Data: <searchLink fieldCode="DE" term="%22Cultural+Centers%22">Cultural Centers</searchLink><br /><searchLink fieldCode="DE" term="%22Community+Centers%22">Community Centers</searchLink><br /><searchLink fieldCode="DE" term="%22Adult+Learning%22">Adult Learning</searchLink><br /><searchLink fieldCode="DE" term="%22Learning+Theories%22">Learning Theories</searchLink><br /><searchLink fieldCode="DE" term="%22Communities+of+Practice%22">Communities of Practice</searchLink><br /><searchLink fieldCode="DE" term="%22Local+Issues%22">Local Issues</searchLink><br /><searchLink fieldCode="DE" term="%22Climate+Control%22">Climate Control</searchLink><br /><searchLink fieldCode="DE" term="%22Environmental+Education%22">Environmental Education</searchLink> – Name: Subject Label: Geographic Terms Group: Su Data: <searchLink fieldCode="DE" term="%22Massachusetts%22">Massachusetts</searchLink> – Name: DOI Label: DOI Group: ID Data: 10.1002/ace.20224 – Name: ISSN Label: ISSN Group: ISSN Data: 1052-2891 – Name: Abstract Label: Abstract Group: Ab Data: This chapter examines the revitalization of the cultural commons in one Massachusetts community. The adult learning theory of situated cognition, specifically communities of practice and cognitive apprenticeship, provides a lens through which to better understand how knowledge sharing can effectively promote localization in an effort to mitigate climate change. – Name: AbstractInfo Label: Abstractor Group: Ab Data: As Provided – Name: DateEntry Label: Entry Date Group: Date Data: 2017 – Name: AN Label: Accession Number Group: ID Data: EJ1133627 |
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| RecordInfo | BibRecord: BibEntity: Identifiers: – Type: doi Value: 10.1002/ace.20224 Languages: – Text: English PhysicalDescription: Pagination: PageCount: 10 StartPage: 91 Subjects: – SubjectFull: Cultural Centers Type: general – SubjectFull: Community Centers Type: general – SubjectFull: Adult Learning Type: general – SubjectFull: Learning Theories Type: general – SubjectFull: Communities of Practice Type: general – SubjectFull: Local Issues Type: general – SubjectFull: Climate Control Type: general – SubjectFull: Environmental Education Type: general – SubjectFull: Massachusetts Type: general Titles: – TitleFull: Transition Framingham: The Cultural Commons in Action Type: main BibRelationships: HasContributorRelationships: – PersonEntity: Name: NameFull: Burke, Emily Kearns IsPartOfRelationships: – BibEntity: Dates: – D: 01 M: 01 Type: published Y: 2017 Identifiers: – Type: issn-print Value: 1052-2891 Numbering: – Type: issue Value: 153 Titles: – TitleFull: New Directions for Adult and Continuing Education Type: main |
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