Senses of Place

Dagbladet, Tirsdag 23.10.2007, 11:29, oppdatert 11:57 Erling Fossen retter fokus på det totalitære økosamfunnet. Mange miljøvernere blir lett oppfattet som selvrettferdige. Innenfor deler av miljøbevegelsen har det historisk sett vært tendenser til totalitær tenkning. Dette er rester etter det tjuende århundres mer destruktive sider. I dag vil ikke folk flest ha pådyttet riktige holdninger og korrekt forbruk fra mennesker som mener seg å ha funnet de riktige svarene om miljø og klima. Fossen har rett i deler av miljøbevegelsen bidrar til å skape manglende selvtillit på vegne av mennesket. Det som mangler, er en diskurs om nødvendige endringer i livsstil og kultur uten å ty til spådommene til mørkemenn og andre dommedagsprofetier. Dette handler om menneskesyn. Selvrettferdighet er en typisk reaksjon på miljøkrisen. En annen typisk reaksjon er apati. Det er ikke vanskelig å se disse reaksjonene uttrykt i offentligheten. Politikerne faller mot apati og er redd...

Geography has developed into a lively plurality of discourses that speak to a wide variety of social and environmental contexts. Geographers researches diverse topics from regional development to climate changes and pressing social problems. Recent development in geography shows a concern for materiality and hybridity (see Whatmore 2006, Massey 2005). This does not only concern possibilities for integrating physical and human geography but a particular interest in the particular and complex life processes that is found in nature, places, and bodies, in the livingness of the world, the “earthlife nexus” (Whatmore 2006). As Sarah Whatmore argues (2006:601): “The vital connections between the geo (earth) and the bio (life)” are “amongst the most enduring of geographical concerns”. She explains some ways to approach the more-than-human world in geography: 1) the re-animation of matter, 2) the joint co-fabrication of the world by both human and more-than-human “socio-materia...

Belonging and sense of place, or the lack of it, is expressed in place-conscious art. Per Berntsen is one of Norway’s most respected practitioners of fine art photography and has an extraordinary eye for revealing the nature of culture in modern place-making. Early in his career, Berntsen worked with landscape photography in the romantic tradition, influenced by American photographers like Edward Weston and Ansel Adams. After 1985, landscape photography had become routine and quite boring. Then he discovered New Topographics, which is a tradition and movement in photographic art named after the 1975 exhibition New Topographics: Photographs of a Man-Altered Landscape in New York . Berntsens first work inspired by New Topographics was a project in 1987 together with three other photographers called Norsk Landskap, 1987 based upon a journey through Norway, actually covering most of Norway within three weeks in June that year. The result of the project was exhibited at Henie Onstad Art ...

The action will focus on the role of culture as a fundamental issue, even a precondition to be met on the path towards Sustainable Development (SD). In order to better define understanding of culture within the general frames of sustainability, the  Action  will conceptualise and mobilize the cultural dimension of sustainable development, examine and compare best policy practices and investigate frameworks and indicators for cultural sustainability assessments.  The ultimate goal of this COST  Action  is to increase understanding of and determine the role of culture in Sustainable Development (SD) based on multidisciplinary principles. The work will be carried out 1) by investigating and operationalising the concept of culture in the context of SD through multidisciplinary approaches and analyses; 2) by examining the best practices for bringing culture into policy and practical domains, and 3) by developing means and indicators for assessing the impacts of ...

If there is one single research topic that has evolved from my work the last five years, it is the pedagogical aspects of place. This insight has come gradually. It concerns much more than what goes on inside schools. All cultural institutions are pedagogical institutions. By using place as an analytical and integrated frame it is possible to identify and facilitate good learning processes. Why is this important? One way to talk about the valuation of community in society is to talk about place. Place is also a concept that can be used to transform our people-centred notions of community to include the more-than-human parts of community, to stress that community is created through social and eco-social relations. We live in a multicultural world where globalized, horizontal relationships and bonds between people, goods, things, images are valued more than the verticality of inhabiting place, by living in, of, and for place. I regard place as a profound, pedagogical phenomenon.

Ecopsychology brings psychological principles and practices to research on landscape and wellbeing. According to Jungian analyst Mary-Jayne Rust (2004), ecopsychology is a movement that has emerged in the last two decades, attempting to connect psychological and ecological worlds in order to speak about the psychological roots and impact of the current environmental crisis. Rust shows that psychology has entirely been concerned with human relationships “not acknowledging the part that the other-than-human world may play in our lives” (Rust 2002). Ecopsychology argues that not knowing the relationship to the more-than-human world, and acting as if being set apart from this world, has disastrous consequences that are not only ecological, social and economical, but psychological. Most of its practitioners and theorists are based in the USA, and are rooted in humanistic psychology (Searles 1960), and so far research in ecopsychology has come very short, since most work so far is either dir...

”A new pedagogy – and therapy - of time and place is beginning to take shape” (Birkeland 2005: 59). This new pedagogy of place is concrete and subjective, with an origin, a history and geography of lived life. It is a new pedagogy for human beings for resituating our selves (”nurture”) in ecological terms and the non-human (”nature”) in ethical terms. It means to stop treating the nature-nurture debate as an either-or question and instead ask how human beings are becoming alongside many other species and life-modes. Is it too much for hope for? Well, it depends on whether we avoid a gynocentric view of society, or an uterine social space, which Henri Lefebre (1991) calls it, and how the transition from modernity´s abstract space to a utopian, differential space develops. There is a potential connected to a restoration of meaning in space and the feminine principle that started with the women´s movement some decades ago. A reawakening of the female principle seems, however, today to t...