The "Greening" of Counselling: The "Greening" of Counselling: Partnering with Nature, Bridging Partnering with Nature, Bridging

the Disconnectthe Disconnect

Ken MacLeod, MTS, RMFTKen MacLeod, MTS, RMFTAAMFT Clinical MemberAAMFT Clinical Member

Student Counselling ServicesStudent Counselling ServicesUniversity of SaskatchewanUniversity of SaskatchewanSaskatoon, SK, S7N 5E8Saskatoon, SK, S7N 5E8ken.macleod@usask.caken.macleod@usask.ca

June 12, 2007June 12, 2007

Ideas, Theories & ConceptsIdeas, Theories & ConceptsInformingInforming

Econarrative PracticesEconarrative Practices

From Anthropocentrism to EcocentrismFrom Anthropocentrism to Ecocentrism Deep EcologyDeep Ecology Self & Identity Self & Identity Narrative TherapyNarrative Therapy

A Global Mind Shift A Global Mind Shift All is One . . . All is One . . .

http://www.global-mindshift.org/memes/wombhttp://www.global-mindshift.org/memes/wombat.swfat.swf

Wombat PhilosophyWombat Philosophy

All is One: A Paradigm ShiftAll is One: A Paradigm Shift From Anthropocentrism to Ecocentrism From Anthropocentrism to Ecocentrism

We have forgotten who we areWe have forgotten who we areWe have alienated ourselves from the We have alienated ourselves from the

unfolding of the cosmosunfolding of the cosmosWe have become estranged from the We have become estranged from the

movements of the earthmovements of the earthWe have turned our backs on the cycles of We have turned our backs on the cycles of

life.life.We have forgotten who we are. We have forgotten who we are.

(United Nations Environmental Sabbath Program as found in (United Nations Environmental Sabbath Program as found in Glendinning, 1994, p. 55)Glendinning, 1994, p. 55)

EcocentrismEcocentrism

Ecocentrism goes beyond biocentrism with its fixation on organisms, for in the ecocentric view people are inseparable from the inorganic/organic nature that encapsulates them. They are particles and waves, body and spirit, in the context of Earth’s ambient energy (Rowe, 1994, p. 106).

EcocentrismEcocentrism

The ecocentric argument is grounded in the belief The ecocentric argument is grounded in the belief that compared to the undoubted importance of the that compared to the undoubted importance of the human part, the whole Ecosphere is even more human part, the whole Ecosphere is even more significant and consequential: more inclusive, significant and consequential: more inclusive, more complex, more integrated, more creative, more complex, more integrated, more creative, more beautiful, more mysterious, and older than more beautiful, more mysterious, and older than time. The “environment” that anthropocentrism time. The “environment” that anthropocentrism misperceives as materials designed to be used misperceives as materials designed to be used exclusively by humans, to serve the needs of exclusively by humans, to serve the needs of humanity, is in the profoundest sense humanity’s humanity, is in the profoundest sense humanity’s source and support: its ingenious, inventive life-source and support: its ingenious, inventive life-giving matrix (Rowe, 1994, pp. 106-107).giving matrix (Rowe, 1994, pp. 106-107).

EcocentrismEcocentrism

The two belief systems, the anthropocentric and The two belief systems, the anthropocentric and the ecocentric, do not so much pose an either/or the ecocentric, do not so much pose an either/or choice as a priority choice. Everyone agrees that choice as a priority choice. Everyone agrees that we people have our just place in the world and we people have our just place in the world and that as heterotrophic animals we must use that as heterotrophic animals we must use surrounding ecological systems to obtain life’s surrounding ecological systems to obtain life’s energy and materials. Likewise, a consensus is energy and materials. Likewise, a consensus is emerging that the world environment is important; emerging that the world environment is important; its beauty, diversity and permanence ought not to its beauty, diversity and permanence ought not to be destroyed, and we degrade it at our peril. be destroyed, and we degrade it at our peril. Putting the two together, can we not agree that Putting the two together, can we not agree that people of inestimable value exist within an people of inestimable value exist within an Ecosphere of inestimable value (Rowe, 1990, p. Ecosphere of inestimable value (Rowe, 1990, p. 39)?39)?

EcocentrismEcocentrism

In the words of Capra (1996), “When the concept of the human spirit is understood as the mode of consciousness in which the individual feels a sense of belonging, of connectedness to the cosmos as a whole (and, my addition, “to the Earth in particular”) it becomes clear that ecological awareness is spiritual in its deepest essence” (Rowe, 2000, p. 9).

What are you? What am I? Intersecting cycles of water, What are you? What am I? Intersecting cycles of water, earth, air and fire, that’s what I am, that’s what you are.earth, air and fire, that’s what I am, that’s what you are.

WaterWater

blood, lymph, mucus, sweat, tears, inner blood, lymph, mucus, sweat, tears, inner oceans tugged by the moon, tides oceans tugged by the moon, tides

within and tides without. Streaming within and tides without. Streaming fluids floating our cells, washing and fluids floating our cells, washing and nourishing through endless riverways nourishing through endless riverways

of gut and vein and capillary. Moisture of gut and vein and capillary. Moisture pouring in and through and out of you, pouring in and through and out of you,

of me, in the vast poem of the of me, in the vast poem of the hydrological cycle. You are that. I am hydrological cycle. You are that. I am

that.that.

EarthEarth

matter made from rock and soil. It too is matter made from rock and soil. It too is pulled by the moon as the magma circulates pulled by the moon as the magma circulates

through the planet heart and roots suck through the planet heart and roots suck molecules into biology. Earth pours through molecules into biology. Earth pours through

us, replacing each cell in the body every us, replacing each cell in the body every seven years. Ashes to ashes, dust to dust, seven years. Ashes to ashes, dust to dust,

we ingest, incorporate and excrete the we ingest, incorporate and excrete the earth, are made from the earth. I am that. earth, are made from the earth. I am that.

You are that.You are that.

AirAir

the gaseous realm, the atmosphere, the the gaseous realm, the atmosphere, the planet’s membrane. The inhale and planet’s membrane. The inhale and

the exhale. Breathing out carbon the exhale. Breathing out carbon dioxide to the trees and breathing in dioxide to the trees and breathing in

their fresh exudations. Oxygen kissing their fresh exudations. Oxygen kissing each cell awake, atoms dancing in each cell awake, atoms dancing in

orderly metabolism, interpenetrating. orderly metabolism, interpenetrating. That dance of the air cycle, breathing That dance of the air cycle, breathing the universe in and out again, is what the universe in and out again, is what

you are, is what I am.you are, is what I am.

FireFirefire from our sun that fuels all life, drawing up fire from our sun that fuels all life, drawing up

plants and raising the waters to the sky to plants and raising the waters to the sky to fall again replenishing. The inner furnace of fall again replenishing. The inner furnace of

your metabolism burns with the fire of the your metabolism burns with the fire of the Big Bang that first sent matter-energy Big Bang that first sent matter-energy

spinning through space and time. And the spinning through space and time. And the same fire as the lightning that flashed into same fire as the lightning that flashed into the primordial soup catalyzing the birth of the primordial soup catalyzing the birth of

organic life.organic life.

You were there, I was there, for each cell of You were there, I was there, for each cell of our bodies is descended in an unbroken our bodies is descended in an unbroken

chain from that event. chain from that event.

(John Seed and Joanna Macy in Earth Prayers, 1991, p. 130-131)(John Seed and Joanna Macy in Earth Prayers, 1991, p. 130-131)

DEEP ECOLOGYDEEP ECOLOGY

Deep Ecology is a holistic approach to facing Deep Ecology is a holistic approach to facing world problems that brings together thinking, world problems that brings together thinking, feeling, spirituality and action. It involves feeling, spirituality and action. It involves moving beyond the individualism of Western moving beyond the individualism of Western culture towards also seeing ourselves as part culture towards also seeing ourselves as part of the earth. This leads to a deeper connection of the earth. This leads to a deeper connection with life, where Ecology is not just seen as with life, where Ecology is not just seen as something 'out there', but something we are something 'out there', but something we are part of and have a role to play in.part of and have a role to play in.

http://www.rainforestinfo.org.au/deep-eco/johnston.htmhttp://www.rainforestinfo.org.au/deep-eco/johnston.htm

Why Deep?Why Deep?The term 'Deep Ecology' was first introduced The term 'Deep Ecology' was first introduced

by the Norwegian activist and philosopher by the Norwegian activist and philosopher Arne Naess in the early 1970's, when Arne Naess in the early 1970's, when stressing the need to move beyond stressing the need to move beyond superficial responses to the social and superficial responses to the social and ecological problems we face. He proposed ecological problems we face. He proposed that we ask 'deeper questions', looking at that we ask 'deeper questions', looking at the 'why and how' of the way we live and the 'why and how' of the way we live and seeing how this fits with our deeper beliefs, seeing how this fits with our deeper beliefs, needs and values. Asking questions like needs and values. Asking questions like "How can I live in a way that is good for me, "How can I live in a way that is good for me, other people and our planet?" may lead us other people and our planet?" may lead us to make deep changes in the way we live.to make deep changes in the way we live.

http://www.rainforestinfo.org.au/deep-eco/johnston.htmhttp://www.rainforestinfo.org.au/deep-eco/johnston.htm

Why Deep?Why Deep?Deep Ecology can also be seen as part of a much Deep Ecology can also be seen as part of a much

wider process of questioning of basic assumptions in wider process of questioning of basic assumptions in our society that is leading to a new way of looking at our society that is leading to a new way of looking at science, politics, healthcare, education, spirituality science, politics, healthcare, education, spirituality and many other areas. Because this change in the and many other areas. Because this change in the way we see things is so wide ranging, it has been way we see things is so wide ranging, it has been called a new 'worldview'. It tends to emphasise the called a new 'worldview'. It tends to emphasise the relationships between different areas, bringing relationships between different areas, bringing together personal and social change, science and together personal and social change, science and spirituality, economics and ecology. Deep Ecology spirituality, economics and ecology. Deep Ecology applies this new worldview to our relationship with applies this new worldview to our relationship with the earth. In doing this, it challenges deep-seated the earth. In doing this, it challenges deep-seated assumptions about the way we see ourselves, assumptions about the way we see ourselves, moving from just seeing ourselves as 'individuals' moving from just seeing ourselves as 'individuals' towards also seeing ourselves as part of the earth. towards also seeing ourselves as part of the earth. This can increase both our sense of belonging in life This can increase both our sense of belonging in life and our tendency to act for life. and our tendency to act for life. ((http://www.rainforestinfo.org.au/deep-eco/johnston.htmhttp://www.rainforestinfo.org.au/deep-eco/johnston.htm))

You Can’t Go Back.You Can’t Go Back.Now What?Now What?

‘A human being is part of the whole, called by us "universe," limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest - a kind of optical delusion of his consciousness. This delusion is a prison, restricting us to our personal desires and to affection for a few persons close to us.

Our task must be to free ourselves from our prison by widening our circle of compassion to embrace all humanity and the whole of nature in its beauty’. (Einstein, A.)

Self & IdentitySelf & Identity We still locate the psyche inside the skin.  You go We still locate the psyche inside the skin.  You go

inside to locate the psyche, you examine your feelings inside to locate the psyche, you examine your feelings and your dreams, they belong to you.  Or it’s and your dreams, they belong to you.  Or it’s interrelations, interpsyche, between your psyche and interrelations, interpsyche, between your psyche and mine.  That’s been extended a little bit into family mine.  That’s been extended a little bit into family systems and office groups – but the psyche, the soul, systems and office groups – but the psyche, the soul, is still only within and between people.  We’re working is still only within and between people.  We’re working on our relationships constantly, and our feelings and on our relationships constantly, and our feelings and reflections, but look what’s left out of that… What’s left reflections, but look what’s left out of that… What’s left out is a deteriorating world.  So why hasn’t therapy out is a deteriorating world.  So why hasn’t therapy noticed that?  Because psychotherapy is only working noticed that?  Because psychotherapy is only working on that “inside” soul.  By removing the soul from the on that “inside” soul.  By removing the soul from the world and not recognizing that the soul is also in the world and not recognizing that the soul is also in the world, psychotherapy can’t do its job anymore… the world, psychotherapy can’t do its job anymore… the sickness is out there. sickness is out there.

                        James Hillman, James Hillman, We’ve Had a Hundred Years of Psychotherapy and the World’s Getting WorseWe’ve Had a Hundred Years of Psychotherapy and the World’s Getting Worse

An Ecological Sense of SelfhoodAn Ecological Sense of Selfhood

This ecological sense of selfhood combines the This ecological sense of selfhood combines the mystical and the pragmatic. Transcending mystical and the pragmatic. Transcending separateness and fragmentation, in a shift that separateness and fragmentation, in a shift that Seed calls a “spiritual change,” it generates an Seed calls a “spiritual change,” it generates an experience of profound interconnectedness with experience of profound interconnectedness with all life. This has in the past been largely relegated all life. This has in the past been largely relegated to the domain of mystics and poets. Now it is, at to the domain of mystics and poets. Now it is, at the same time, a motivation to action. The shift in the same time, a motivation to action. The shift in identity serves as ground for effective engagement identity serves as ground for effective engagement with the forces and pathologies that imperil us with the forces and pathologies that imperil us (Macy, ed. Plant, 1989, p. 202).(Macy, ed. Plant, 1989, p. 202).

““The Ecological Self”The Ecological Self”(as coined by Arne Naess)(as coined by Arne Naess)

““The ecological self of a person is that with The ecological self of a person is that with which this person identifieswhich this person identifies” and “” and “We may We may be in, of and for nature from our very be in, of and for nature from our very beginning. Society and human relations are beginning. Society and human relations are very important, but our self is richer in its very important, but our self is richer in its constitutive relations. These relations are constitutive relations. These relations are not only relations we have withnot only relations we have with humans and humans and the human community, but with the larger the human community, but with the larger community of all living beings.community of all living beings.” (Seed et al, ” (Seed et al, 20-1) 20-1) ((http://www.rainforestinfo.org.au/deep-eco/johnston.htmhttp://www.rainforestinfo.org.au/deep-eco/johnston.htm))

Unique but not SeparateUnique but not Separate

We are unique but not separate; we are We are unique but not separate; we are connected to each other and to the web of connected to each other and to the web of relationships that constitute our universe. relationships that constitute our universe. When one suffers, we all suffer; when the When one suffers, we all suffer; when the earth is poisoned, we are all endangered. We earth is poisoned, we are all endangered. We are in relationship not only with our selves, are in relationship not only with our selves, our families, and our human community but our families, and our human community but with that which constitutes us, supports, and with that which constitutes us, supports, and depends on us – the earth, the air, all that is depends on us – the earth, the air, all that is known, and that which is unknown (Moules, known, and that which is unknown (Moules, 2000, p. 235).2000, p. 235).

Narrative PracticesNarrative Practices

It’s all a question of story. We are in It’s all a question of story. We are in trouble just now because we do not trouble just now because we do not have a good story. We are in have a good story. We are in between stories. The old story, the between stories. The old story, the account of how we fit into it, is no account of how we fit into it, is no longer effective. Yet we have not longer effective. Yet we have not learned the new storylearned the new story (Berry, 1990, (Berry, 1990, p. 123).p. 123).

A Different Way of Thinking about A Different Way of Thinking about Problems and IdentityProblems and Identity

Principles and Catch Words: Principles and Catch Words: CuriosityCuriosity Asking Questions you Don’t Know Asking Questions you Don’t Know

the Answers tothe Answers to Respectful CollaborationRespectful Collaboration Non-blamingNon-blaming Non-pathologizingNon-pathologizing

A Different Way of Thinking about A Different Way of Thinking about Problems and IdentityProblems and Identity

TransparentTransparent Therapeutic Conversations taking many Therapeutic Conversations taking many

possible directionspossible directions Draws on Narrative MetaphorDraws on Narrative Metaphor Multi-Storied LivesMulti-Storied Lives The Problem is the Problem, Separate The Problem is the Problem, Separate

from Personfrom Person Location, Location, LocationLocation, Location, Location

Narrative: A Storied TherapyNarrative: A Storied TherapyOur lives are ceaselessly intertwined with Our lives are ceaselessly intertwined with

narrative, with the stories we tell and hear narrative, with the stories we tell and hear told, those we dream or imagine or would told, those we dream or imagine or would like to tell, all of which are reworked in the like to tell, all of which are reworked in the story of our own lives that we narrate to story of our own lives that we narrate to ourselves in an episodic, sometimes semi-ourselves in an episodic, sometimes semi-conscious, but virtually uninterrupted conscious, but virtually uninterrupted monologue. We live immersed in narrative, monologue. We live immersed in narrative, recounting and reassessing the meaning of recounting and reassessing the meaning of our past actions, anticipating the outcome of our past actions, anticipating the outcome of our future projects, situating ourselves at the our future projects, situating ourselves at the intersection of several stories not yet intersection of several stories not yet completed. (Brooks, 1984, p. 3)completed. (Brooks, 1984, p. 3)

Narrative: A Storied TherapyNarrative: A Storied Therapy

The Narrative MetaphorThe Narrative Metaphor Meaning Making Creations, Meaning Making Creations,

Interpreting BeingsInterpreting Beings Events Events Linked in SequenceLinked in Sequence Across TimeAcross Time According to a PlotAccording to a Plot

The LanguageThe Language

Re-authoring Re-authoring ExternalizingExternalizing Preferences, Preferred Ways of BeingPreferences, Preferred Ways of Being Rich StoriesRich Stories Thin and Thick StoriesThin and Thick Stories Dominant StoriesDominant Stories

The LanguageThe Language

DeconstructionDeconstruction Alternative StoriesAlternative Stories Maps: Statement of Position Map, Re-Maps: Statement of Position Map, Re-

Membering Map, Re-authouring MapMembering Map, Re-authouring Map PostmodernismPostmodernism Post-StructualismPost-Structualism Social ConstructionismSocial Constructionism

Concepts, Ideas, Theories and Concepts, Ideas, Theories and PhilosophiesPhilosophies

Concepts of Self and Identity Concepts of Self and Identity Ideas have a History and Context.Ideas have a History and Context. Theories of Postmodernism, Post-Theories of Postmodernism, Post-

Structualism and Social Structualism and Social ConstructionsimConstructionsim

Philosophy of Michel FoucaultPhilosophy of Michel Foucault

PostmodernismPostmodernism

“… “… an era, a cultural movement, a social an era, a cultural movement, a social condition, a belief system, and a way of condition, a belief system, and a way of being in and understanding the world. being in and understanding the world. The end of a belief in one single The end of a belief in one single worldview, it is “a resistance to single worldview, it is “a resistance to single explanations, a respect for difference explanations, a respect for difference and a celebration of the regional, local and a celebration of the regional, local and particular” (Jencks, 1992, p. 11) and particular” (Jencks, 1992, p. 11) (Moules, 2000).(Moules, 2000).

PostmodernismPostmodernism

““Postmodernism basically states that Postmodernism basically states that events occur in the physical world, events occur in the physical world, and people give meaning to those and people give meaning to those events. In this paradigm there is no events. In this paradigm there is no objective meaning, and no objective objective meaning, and no objective explanation (Waldegrave, 1993).explanation (Waldegrave, 1993).

Social ConstructionismSocial Constructionism

The belief that reality is constructed The belief that reality is constructed within social relationships and, within social relationships and, therefore, self is a concept, process, therefore, self is a concept, process, and activity that occurs between people. and activity that occurs between people. As a result, people constitute each As a result, people constitute each other (Freedman & Combs, 1996)other (Freedman & Combs, 1996)

( as found in Moules, 2000).( as found in Moules, 2000).

Econarrative?Econarrative?

Our social and environmental Our social and environmental degradation shows that we degradation shows that we desperately need to create desperately need to create believable holistic stories, stories believable holistic stories, stories that reconnect us with sensory that reconnect us with sensory global congress.global congress.

(Michael Cohn, Reconnecting with Nature)(Michael Cohn, Reconnecting with Nature)

A New StoryA New Story

Tell me the story of the river and the valley and the Tell me the story of the river and the valley and the streams and woodlands and wetlands, of shellfish and streams and woodlands and wetlands, of shellfish and finfish. A story of where we are and how we got here finfish. A story of where we are and how we got here and the characters and roles that we play. Tell me a and the characters and roles that we play. Tell me a story, a story that will be my story as well as the story story, a story that will be my story as well as the story of everyone and everything about me, the story that of everyone and everything about me, the story that brings us together in a valley community, a story that brings us together in a valley community, a story that brings together the human community with every living brings together the human community with every living being in the valley, a story that brings us together being in the valley, a story that brings us together under the arc of the great blue sky in the day and the under the arc of the great blue sky in the day and the starry heavens at night . . . (Berry, p. 171).starry heavens at night . . . (Berry, p. 171).

ReconnectingReconnecting

To reclaim is to recall or bring back. I speak of To reclaim is to recall or bring back. I speak of “reclaiming connection” as recalling the right to “reclaiming connection” as recalling the right to acknowledge connection, meaning, and acknowledge connection, meaning, and community. It is the prerogative, in an era that is community. It is the prerogative, in an era that is fraught with particularity, to claim a commonality, a fraught with particularity, to claim a commonality, a communion, and a sacred and spiritual unity that communion, and a sacred and spiritual unity that ties us to each other as humans and intimately ties ties us to each other as humans and intimately ties us to a world that is greater than or certainly more us to a world that is greater than or certainly more than human (Abram, 1996). It is the privilege to than human (Abram, 1996). It is the privilege to reconvene and summon a tentative and “larger-reconvene and summon a tentative and “larger-than-me” meaning, significance, and connection than-me” meaning, significance, and connection about that which is mysterious, sensual, and about that which is mysterious, sensual, and unknown. (Moules, 2000, p. 229)unknown. (Moules, 2000, p. 229)

So, what could it look like?So, what could it look like?

EcopsychologyEcopsychology EcotherapyEcotherapy

Econarrative?Econarrative?

EcopsychologyEcopsychology

Once upon a time, all psychologies were Once upon a time, all psychologies were “ecopsychologies.” Those who sought to heal the “ecopsychologies.” Those who sought to heal the soul took it for granted that human nature is soul took it for granted that human nature is densely embedded in the world we share with densely embedded in the world we share with animal, vegetable, mineral, and all the unseen animal, vegetable, mineral, and all the unseen powers of the cosmos....It is peculiarly the powers of the cosmos....It is peculiarly the psychiatry of modern Western society that has psychiatry of modern Western society that has split the “inner” life from the “outer” world—as if split the “inner” life from the “outer” world—as if what was inside of us was not also inside the what was inside of us was not also inside the universe, something real, consequential, and universe, something real, consequential, and inseparable from our study of the natural world.inseparable from our study of the natural world.

Theodore Roszak, Theodore Roszak, The Voice of the EarthThe Voice of the Earth (1992) (1992)

"There is no inner world without the outer "There is no inner world without the outer world."world."

(Thomas Berry)(Thomas Berry)

. . . the basic challenge of ecologically responsible . . . the basic challenge of ecologically responsible psychotherapy is to develop ways to work with the psychotherapy is to develop ways to work with the “purely personal” problems brought by clients so “purely personal” problems brought by clients so that they can be seen not only as unique that they can be seen not only as unique expressions but also as microcosms of the larger expressions but also as microcosms of the larger whole, of what is happening in the world. The whole, of what is happening in the world. The goals of therapy then include not only the ability to goals of therapy then include not only the ability to find joy in the world, but also to hear the Earth find joy in the world, but also to hear the Earth speaking in one’s own suffering, to participate in speaking in one’s own suffering, to participate in and contribute to the healing of the planet by and contribute to the healing of the planet by finding one’s niche in the Earth’s living system and finding one’s niche in the Earth’s living system and occupying it actively (Conn, eds. Roszak, Gomes, occupying it actively (Conn, eds. Roszak, Gomes, Kanner, 1995, p. 164).Kanner, 1995, p. 164).

EcotherapyEcotherapy . . . a missing dimension of most (therapy) theories is . . . a missing dimension of most (therapy) theories is

that healthy identity includes a strong sense of being that healthy identity includes a strong sense of being firmly grounded. This means discovering the reality of firmly grounded. This means discovering the reality of our body-mind-spirit self being deeply, securely rooted our body-mind-spirit self being deeply, securely rooted in the biosphere. Such groundedness tends to enliven in the biosphere. Such groundedness tends to enliven inner feelings of security and strength. It also can inner feelings of security and strength. It also can serve as a bridge to integrating awareness of the serve as a bridge to integrating awareness of the interconnectedness of all aspects of the self – mind, interconnectedness of all aspects of the self – mind, body, spirit – and interactive connectedness of these body, spirit – and interactive connectedness of these with the external world of relationships, culture, with the external world of relationships, culture, society, and nature. Such grounded identity has an society, and nature. Such grounded identity has an anchored awareness of organic relatedness with one’s anchored awareness of organic relatedness with one’s body, with the earth, and with the other living body, with the earth, and with the other living creatures that share the biosphere with us (Clinebell, creatures that share the biosphere with us (Clinebell, 1996, p. 33).1996, p. 33).

InterconnectedInterconnected "We have given up the understanding -dropped it out "We have given up the understanding -dropped it out

of our language and so out of our thought -that we and of our language and so out of our thought -that we and our country create one another, depend on one our country create one another, depend on one another, are literally part of one another; that our land another, are literally part of one another; that our land passes in and out of our bodies just as our bodies passes in and out of our bodies just as our bodies pass in and out of our land; that as we and our land pass in and out of our land; that as we and our land are a part of one another, so all who are living as are a part of one another, so all who are living as neighbors here, human and plant and animal, are part neighbors here, human and plant and animal, are part of one another, and so cannot possibly flourish alone; of one another, and so cannot possibly flourish alone; that, therefore, our culture must be our response to that, therefore, our culture must be our response to our place, our culture and our place are images of our place, our culture and our place are images of each other and inseparable from each other."each other and inseparable from each other."

Wendell Berry Wendell Berry

The PracticeThe Practice

To do ecopsychology and To do ecopsychology and ecotherapyecotherapy, one , one of its healing-directed applications, is to of its healing-directed applications, is to practice art, lore, craft, ethics, philosophy, practice art, lore, craft, ethics, philosophy, and science simultaneously, emphasizing and science simultaneously, emphasizing now one, now another, and often many now one, now another, and often many together. together.

Craig Chalquist, MS PhDCraig Chalquist, MS PhD, Mind and Environment: , Mind and Environment: Psychological Survey of Perspectives Literal, Wide, and Psychological Survey of Perspectives Literal, Wide, and Deep Deep http://www.terrapsych.com/mindandenvironment.htmlhttp://www.terrapsych.com/mindandenvironment.html

Maps for the Journey:Maps for the Journey:Mapping Narrative Conversations Mapping Narrative Conversations

(White)(White)

Statement of Position Maps 1 & 2:Statement of Position Maps 1 & 2:

Mapping Externalizing ConversationsMapping Externalizing Conversations

Mapping InitiativesMapping Initiatives Mapping Re-Authoring ConversationsMapping Re-Authoring Conversations Mapping Re-Membering ConversationsMapping Re-Membering Conversations Mapping Outsider Witness Re-tellingsMapping Outsider Witness Re-tellings

Definitional Ceremony and Outsider-Definitional Ceremony and Outsider-Witness Responses (White)Witness Responses (White)

Definitional CeremonyDefinitional Ceremony Outsider-Witness ResponsesOutsider-Witness Responses Mapping Outsider-Witness Re-Mapping Outsider-Witness Re-

tellingstellings

Mapping Outsider Witness Re-tellings Mapping Outsider Witness Re-tellings (White)(White)

Possible to KnowPossible to Know

4.4. Acknowledging Transport Acknowledging Transport 3.3. Embodying ResponsesEmbodying Responses2.2. Describing the ImageDescribing the Image1.1. Identifying the ExpressionIdentifying the Expression

TimeTimeKnown & FamiliarKnown & Familiar

Outsider Witness Questions (White)Outsider Witness Questions (White)

Identifying the ExpressionIdentifying the ExpressionAs you listen to this person’s story, which expressions As you listen to this person’s story, which expressions

caught your attention or captured your imagination? caught your attention or captured your imagination? Which one’s struck a chord for you?Which one’s struck a chord for you?

Describing the ImageDescribing the ImageWhat images of their life, of his identity, and of the world What images of their life, of his identity, and of the world

more generally, did these expressions evoke? What more generally, did these expressions evoke? What did these expressions suggest to you about their did these expressions suggest to you about their purposes, values, beliefs, hopes, dreams and purposes, values, beliefs, hopes, dreams and commitments?commitments?

Outsider Witness Questions (White)Outsider Witness Questions (White) Embodying ResponsesEmbodying ResponsesWhat is it about your own life/work that accounts for why these What is it about your own life/work that accounts for why these

expressions caught your attention or struck a chord for you? expressions caught your attention or struck a chord for you? Do you have a sense of which aspects of your own experiences Do you have a sense of which aspects of your own experiences of life resonated with these expressions, and with the images of life resonated with these expressions, and with the images evoked by these expressions?evoked by these expressions?

Acknowledging TransportAcknowledging TransportHow have you been moved on account of being present to How have you been moved on account of being present to

witness these expressions of life? Where has this experience witness these expressions of life? Where has this experience taken you to, that you would not otherwise have arrived at, if taken you to, that you would not otherwise have arrived at, if you hadn’t been present as an audience to this conversation? you hadn’t been present as an audience to this conversation? In what way have you become other than who you were on In what way have you become other than who you were on account of witnessing these expressions, and on account of account of witnessing these expressions, and on account of responding to these stories in the way that you have?responding to these stories in the way that you have?

Richer Stories of People’s Identities:Richer Stories of People’s Identities:Re-Membering EcostoriesRe-Membering Ecostories

Possible to KnowPossible to Know

4. Implications of this Contribution for Nature4. Implications of this Contribution for Nature3. Person’s Contribution to Nature3. Person’s Contribution to Nature2. Person’s Identity through Eyes of Nature2. Person’s Identity through Eyes of Nature1. Nature’s Contribution to Person’s Life1. Nature’s Contribution to Person’s Life

TimeTimeKnown & FamiliarKnown & Familiar

Statement of Position Map 1Statement of Position Map 1

Possible to KnowPossible to Know

4.4. Intentional Understandings of Experience & Intentional Understandings of Experience & Understandings about What is Accorded Understandings about What is Accorded ValueValue

3.3. Experience of this DevelopmentExperience of this Development

2.2. Problem in Relationship to NatureProblem in Relationship to Nature

1.1. Characterisation of ProblemCharacterisation of Problem

TimeTime

Known & FamiliarKnown & Familiar

Statement of Position Map 2Statement of Position Map 2

Possible to KnowPossible to Know4.4. Intentional Understandings of Experience & Intentional Understandings of Experience &

Understandings about What is Accorded Understandings about What is Accorded ValueValue

3.3. Experience of this DevelopmentExperience of this Development2.2. Outcome/Insight in Relationship to Outcome/Insight in Relationship to

Self/NatureSelf/Nature1.1. Characterisation of Unique Outcome/InsightCharacterisation of Unique Outcome/Insight

TimeTimeKnown & FamiliarKnown & Familiar

Re-Authoring Conversations (White)Re-Authoring Conversations (White)

Re-Authoring Conversations MapRe-Authoring Conversations Map–Landscape of Consciousness Landscape of Consciousness

(Identity)(Identity)

–Landscape of ActionLandscape of Action

Questions to ConsiderQuestions to Consider(Trudinger, M., Maps of violence, maps of hope: Using Place and maps to explore identity, (Trudinger, M., Maps of violence, maps of hope: Using Place and maps to explore identity, gender and violence, The International Journal of Narrative Therapy and Community Work, gender and violence, The International Journal of Narrative Therapy and Community Work,

2006, No. 3)2006, No. 3)

• • How do individuals and communities relate to the How do individuals and communities relate to the places they live in?places they live in?

• • How might place be constitutive of identity?How might place be constitutive of identity?

• • How might some places be experienced as How might some places be experienced as enabling different ways of being?enabling different ways of being?

• • How does the negotiation of identity in place alter How does the negotiation of identity in place alter both places and identities?both places and identities?

• • What might happen if we asked questions not just What might happen if we asked questions not just about people’s identities and relationships with about people’s identities and relationships with others over time, but relationships with places over others over time, but relationships with places over time?time?

Questions to Consider Questions to Consider (Trudinger, M)(Trudinger, M)

• • How might we be able to listen more carefully for How might we be able to listen more carefully for implicit or explicit references to spaces and places implicit or explicit references to spaces and places in our conversations with people, and the in our conversations with people, and the possibilities this may open in our work?possibilities this may open in our work?

• • How might people prefer to relate to the spaces in How might people prefer to relate to the spaces in their lives? How might they prefer the spaces to be their lives? How might they prefer the spaces to be different?different?

• • How might the meanings of place change over time How might the meanings of place change over time for people?for people?

• • What places do people find help put them more in What places do people find help put them more in touch with the preferred accounts of their lives? touch with the preferred accounts of their lives? What places might people experience as being What places might people experience as being ‘therapeutic’ for them? ‘therapeutic’ for them? (Why?)(Why?)

Questions to Consider Questions to Consider (Trudinger, M)(Trudinger, M)

• • What places might be experienced as What places might be experienced as calming, generative, renewing, exhilarating, calming, generative, renewing, exhilarating, encouraging of reflection, and so on?encouraging of reflection, and so on?

• • How might we be able to ‘bring these places How might we be able to ‘bring these places into the therapy room’, as we bring in other into the therapy room’, as we bring in other people and characters? people and characters?

• • How might physically changing place (for How might physically changing place (for example, in moving to a new town or school) example, in moving to a new town or school) recently happened, and be available to recently happened, and be available to people’s concerns about these?people’s concerns about these?

Questions for Re-authoring Questions for Re-authoring Conversations Conversations (Trudinger, M)(Trudinger, M)

• • Where were you when this development Where were you when this development happened?happened?

• • Where were you when you were leading up Where were you when you were leading up to this development …?to this development …?

• • When you want to ‘get some distance’ from When you want to ‘get some distance’ from [the problem] is there somewhere that you [the problem] is there somewhere that you physically go? Somewhere that you pop into physically go? Somewhere that you pop into for a few moments, somewhere you visit for for a few moments, somewhere you visit for an hour or so, somewhere you go on a an hour or so, somewhere you go on a holiday to …?holiday to …?

• • Are there other places like this where these Are there other places like this where these kinds of developments have occurred?kinds of developments have occurred?

Questions For Re-authoring Questions For Re-authoring Conversations Conversations (Trudinger, M)(Trudinger, M)

• • Is there a common theme in each of these places? Is there a common theme in each of these places? Is there a reason you specifically go there? Is it Is there a reason you specifically go there? Is it being surrounded by nature, or certain kinds of being surrounded by nature, or certain kinds of people; does the place evoke something special people; does the place evoke something special for you …?for you …?

• • In your plans in relation to this, is there somewhere In your plans in relation to this, is there somewhere that you have in mind for trying out your next that you have in mind for trying out your next steps? Why would you choose there?steps? Why would you choose there?

• • How is that you were able to step more into these How is that you were able to step more into these other ways at this place? (For example: ‘How is it other ways at this place? (For example: ‘How is it that you are able to care for yourself more when that you are able to care for yourself more when you visit the beach?’)you visit the beach?’)

Questions For Re-authoring Questions For Re-authoring Conversations Conversations (Trudinger, M)(Trudinger, M)

• • Is there something about this place itself that Is there something about this place itself that allows you to…?allows you to…?

• • Is going to this place to ‘get away from it all’ Is going to this place to ‘get away from it all’ [or to ‘reflect on life’, or whatever] something [or to ‘reflect on life’, or whatever] something that you had done before, or was this a new that you had done before, or was this a new idea?idea?

• • Has going there helped with other times in Has going there helped with other times in your life?your life?

Questions For Re-authoring Questions For Re-authoring Conversations Conversations (Trudinger, M)(Trudinger, M)

• • What other possibilities for your life become What other possibilities for your life become available to you when you go to this place? available to you when you go to this place? What wishes for your life are you more able What wishes for your life are you more able to get in touch with there?to get in touch with there?

• • As you step more into these other ways of As you step more into these other ways of being, are there places you can imagine that being, are there places you can imagine that you will spend more time in?you will spend more time in?

• • If this could work for you in other places, If this could work for you in other places, would that be positive or negative, or …?would that be positive or negative, or …?

Questions For Remembering Questions For Remembering Conversations Conversations (Trudinger, M)(Trudinger, M)

• • What places are special in your life?What places are special in your life?

• • What do these places mean to you?What do these places mean to you?

• • How do you relate to yourself (or the How do you relate to yourself (or the problem in question) differently when you problem in question) differently when you are at that place?are at that place?

More Place Questions More Place Questions (Trudinger, M)(Trudinger, M)

• • Where are the places you go to relax?Where are the places you go to relax?• • Where are the places you go to take care of Where are the places you go to take care of

yourself?yourself?• • If you’re getting stressed and angry, is there If you’re getting stressed and angry, is there

somewhere you go to ‘get away from it all’?somewhere you go to ‘get away from it all’?• • Why do you go there and not somewhere Why do you go there and not somewhere

else? What’s the appeal of that place? Does else? What’s the appeal of that place? Does it have a broader meaning for you? it have a broader meaning for you?

• • Do you go there on purpose when you’re Do you go there on purpose when you’re thinking of the other things that might be thinking of the other things that might be different in your life?different in your life?

More Place QuestionsMore Place Questions(Trudinger, M)(Trudinger, M)

• • How does going there feel?How does going there feel?• • How does going there help in your quest to How does going there help in your quest to

be someone other than ‘a tough jock’ [or be someone other than ‘a tough jock’ [or whatever the naming of the dominant plot whatever the naming of the dominant plot has been]?has been]?

• • When you’re at this place, how does it have When you’re at this place, how does it have you thinking about how you might do other you thinking about how you might do other things in your life differently, or other wishes things in your life differently, or other wishes that you have for your life?that you have for your life?

• • Does this place remind you of other places Does this place remind you of other places where this happens for you?where this happens for you?

Environmental EthicsEnvironmental Ethics

"We are a part of the Creation - the living "We are a part of the Creation - the living world - in body and spirit. We belong on this world - in body and spirit. We belong on this planet as a biological heritage, and we have planet as a biological heritage, and we have a sacred personal duty to keep it intact and a sacred personal duty to keep it intact and

healthy.“healthy.“

E.O. WilsonE.O. Wilson

Reconnect and NurtureReconnect and Nurture

"Nurture your felt love for nature; never deny it. In "Nurture your felt love for nature; never deny it. In our nature conquering society it is an unconquered our nature conquering society it is an unconquered vestige of your inherent connection with nature's vestige of your inherent connection with nature's ancient, unifying, essence. For eons this essence ancient, unifying, essence. For eons this essence has peacefully organized, preserved and has peacefully organized, preserved and regenerated life relationships in balance. The loss regenerated life relationships in balance. The loss of our felt love of nature in our daily thinking of our felt love of nature in our daily thinking produces much of our destructiveness and produces much of our destructiveness and imbalance.imbalance.

Michael J. CohenMichael J. Cohen

"The natural world is the maternal source of our "The natural world is the maternal source of our being as earthlings and the life-giving being as earthlings and the life-giving

nourishment of our physical, emotional, nourishment of our physical, emotional, aesthetic, moral, and religious existence. The aesthetic, moral, and religious existence. The natural world is the larger sacred community to natural world is the larger sacred community to

which we belong. To be alienated from this which we belong. To be alienated from this community is to become destitute in all that community is to become destitute in all that

makes us human. To damage this community makes us human. To damage this community is to diminish our own existence." is to diminish our own existence."

Thomas Berry Thomas Berry

The Earth CharterThe Earth Charter

"Recognize that peace is the wholeness "Recognize that peace is the wholeness created by right relationships with created by right relationships with

oneself, other persons, other cultures, oneself, other persons, other cultures, other life, Earth, and the larger whole of other life, Earth, and the larger whole of

which all are a part.”which all are a part.”

A Global Mind Shift: A Global Mind Shift: All is One . . .All is One . . .

http://www.global-mindshift.org/memes/wombhttp://www.global-mindshift.org/memes/wombat.swfat.swf

Get it in Gear!Get it in Gear!

All is One.All is One.

PermaculturePermacultureA design system that attempts to reconcile human communities A design system that attempts to reconcile human communities

with the ecological imperatives of a living planet. Permaculture with the ecological imperatives of a living planet. Permaculture design may be used to restore ecosystems, create sustainable design may be used to restore ecosystems, create sustainable human habitats and healthy towns, and promote economic human habitats and healthy towns, and promote economic systems that support the care of the Earth. It provides an systems that support the care of the Earth. It provides an ethical and holistic foundation for sustainable culture. The ethical and holistic foundation for sustainable culture. The principles are derived from three basic ethics: care for the principles are derived from three basic ethics: care for the earth; care for people; limit needs and reinvest in the future . . . earth; care for people; limit needs and reinvest in the future . . .

Permaculture is a body of knowledge, susceptible to learning and Permaculture is a body of knowledge, susceptible to learning and teaching. But it is also a way of organizing knowledge, a teaching. But it is also a way of organizing knowledge, a connecting system that integrates science, art, politics, connecting system that integrates science, art, politics, anthropology, sociology, psychology, and the diverse anthropology, sociology, psychology, and the diverse experiences and resources available in any community. experiences and resources available in any community.

((http://www.permaculture.net/about/definitions.htmlhttp://www.permaculture.net/about/definitions.html ). ).