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Schumacher recognized that we separate the economic system from natural and social systems at our peril. Following Schumacher's alternative “economics,” my purpose is to understand economics differently by engaging alternative ways of perceiving and knowing. Can we conceive of an economics that embodies the requisite social and environmental values, and can the associated accountings hold the responsible actors justly accountable? I compare the premises and characteristics of Schumacher's Buddhist economics with the prevailing neoclassical formulations, illustrating the narrowness of the current perspective and highlighting the critical issues. I consider the Social and Environmental Accounting project and the extent to which it has been, and potentially will be, able to move accounting, business, and society toward a more holistic conceptualization of accounting and accountability. Assimilating the two economic perspectives in developing a more holistic and integrated accounting is offered as a path to consider on our journey toward an accounting “as if people mattered.”

The purpose of this project is to provide an account of the student experience at a higher education institution known for its holistic approach to sustainability education.

A qualitative study was conducted at Green Mountain College (GMC), an environmental liberal arts school in Poultney, VT; 55 students participated in focus group interviews.

Students articulate that the most valuable gains that manifest at GMA are a variety of new capacities for science literacy, anthropological appreciation, the triple bottom line, a sense of place, systems, empathic decision-making and reasoning, interdisciplinary collaboration, and practical techniques supporting self-sufficiency. Prompting these emergent outcomes was a philosophy of practice at Green Mountain College, which included place-based techniques, empowerment, personalization, community ecology and charting polarity. Many students described their seeming metamorphosis as uncomfortable, and some felt isolated from the outside paradigm.

A key implication of the study’s findings is that in a holistic setting, the line between the informal and formal curriculum are significantly blurred and what is implicitly communicated through university practices and values is what most transforms the students’ explicit understanding of sustainability.

Sustainability education is far more than technique, far more than what a lone instructor can manifest in students. While the persistence of individual faculty members is important, this evidence suggests that the fertile conditions for transformation may be more fruitful when faculty members work together with a collective sense of responsibility and a well-articulated paradigm.

The advantage of the present study is that it examines the perceived impact of a focus on sustainability across curricula and school by considering the educational environment as a whole. The experiences of students from many different majors who are involved in a holistic, sustainability-infused curriculum at a university with a history of successful post-graduation job placements in the sustainability field are explored here.

In this chapter, we examine conundrums of self-study of practice (S-SP) research that emerge from positioning this work in a space that calls for a critical rethinking of ontology and takes seriously the work of postmodernist philosophy. We explore aspects of self in relationship to the other – concerns, transformations, representations positioning, and growth – when ideas emerge in the midst of practice. We begin with an investigation of conundrums of Self in relationship to Other where both exist in continual process of BECOMING based in the work of Deleuze. We then consider the self within the research framework of S-SP methodology. As part of this examination, we consider key characteristics of this methodology in relationship to the self in practice that is the orientation to ontology and dialogue as the process of coming-to-know in this space. Next, we consider the conundrum of particularity and wholeness in the exploration of tacit and practical knowledge. We use works by Clandinin and others to probe the ways particularities and wholeness interact with tacit understandings that entangle and merge into embodied knowing. We also articulate the conundrum of the ethical for the Self and Other in S-SP Research and other forms of intimate scholarship.

Our individual and collective humanness is integral to the pursuit of learning and, thus, has the potential to bring much richness to discussions in teacher education. Unfortunately, education continues to prioritize cognitive ways of knowing, often at the expense of affective and spiritual knowledge. Drawing on the work of Parker Palmer (1993, 1997, 1998a, 1998b, 2004, 2017) who advocates for integrated ways of knowing and being and Manulani Meyer (2013) who draws on Indigenous knowledges to suggest holographic epistemology as meaning-making, I embrace a photo-poetic method to challenge the tendency in education to distance our minds from our emotional and ethereal selves. Situated within a/r/tography, this inquiry explores the capacity of artful ways of being to overcome the culture of disconnectedness in education.

Seeks to argue for a phenomenology of embodied implicit and narrative knowing in organizations and show the significance of experiential dimensions of implicit and narrative knowing and their mutual interrelations in organizations.

For this the advanced phenomenology of Merleau‐Ponty will be used as a framework for clarifying the relational status of tacit, implicit and narrative knowing and their embedment.

Implicit and narrative processes of knowing are inherently linked. Moreover, both forms of knowing in organizations and its implications can be integrated in a Con‐+‐Text.

Some limitations and practical implications will be discussed critically. In conclusion some perspectives of further phenomenological research on embodied implicit and narrative knowing in organizations are presented.

This approach contributes to a processual, non‐reductionist and relational understanding of knowing and offers critical and practical perspectives for creative and transformative processes in organizations, bridging the gap between theory and practice. It provides innovative perspectives with regard to the interrelation of embodied and narrative knowing in organizations.

Higher education institutions shape the professions which are the conduit for the disciplines’ ways of knowing, the worldview or mindset of the professions, and the intellectual frameworks by which problems and policies are defined. The generational, conscious, and unconscious agreements between higher education and the professions perpetuate the status quo, resulting in continued disproportional impacts based on race, gender, ethnicity, language, orientation, and differing abilities in every major industry sector; including education, health, employment, housing, finance, technology, and the criminal justice system. Cultural responsive pedagogy provides a process of altering these agreements by surfacing the dual consciousness of our multiple social identities and the multidimensional social, political, and economic contexts in our collective co-existence. The connections between culture and mindset, conscious and unconscious, and the social-political context shape teaching and learning. Mindfulness is a pathway for cultivating cultural competency through embodied awareness by building the reflective muscle to recognize, disrupt, and transform deep-rooted beliefs, entrenched assumptions, and well-established behaviors. Mindfulness invites both faculty and students to bring their intellectual, social, emotional, and spiritual selves to the learning exchange.

The purpose of this paper is to examine the mindset shift, systems change and boundary spanning practices needed to transition to a regenerative approach in tourism. The paper seeks to deliver concrete ways to shift thinking and transition to a regenerative paradigm.

This viewpoint paper defines regenerative tourism, explores its principles and the levers for driving transformational change in tourism. It outlines what a conscious approach to regenerative tourism entails and outlines working principles for regenerative tourism. The paper concludes by identifying five key areas for reflection that seek to challenge established thinking and practice.

The reinvention of tourism requires work in three key areas: systems change, mindset shift and practice. Three findings are summarised as: (1) Regenerative tourism requires a shift in social-ecological consciousness and depends on our capacity to evolve our thinking from “me” to “we” and to develop compassion, empathy and collaborative action. (2) Scientific management is inconsistent with the transition to regeneration. Tourism must be managed as a complex adaptive system and overcome the challenges of individualism, reductionism, separation and marketisation associated with scientific thinking. (3) Regenerative tourism requires a deeply engaged bottom-up approach that is place-based, community-centred and environment-focused.

This paper shares the reflections, working principles and recommendations of The Tourism CoLab and is based on 30 years of experience as a consultant, policy analyst, educator, researcher, professor and now as founder of two tourism social enterprises. With the luxury of reflection and the distance from higher education that many do not have, the author shares her approach to shifting mindsets and driving transformative change.

The basis for a broadened scanning framework is described, which may also function as a means for understanding how human minds filter their perceptions of the world. The framework is based on the Four‐Quadrant Integral model of Ken Wilber and the Spiral Dynamics model of Don Beck and Chris Cowan. An analytical tool (cross‐level analysis) is presented for examining views of the world in terms of both the perceptual filters of the viewer and the aspect of the world being viewed, a technique which is also useful for analysing how other scanners do their scanning. A notation for cross‐level analysis is presented and described, with examples of its use.