{"id":511,"date":"2022-02-15T15:29:48","date_gmt":"2022-02-15T23:29:48","guid":{"rendered":"https:\/\/webspace.royalroads.ca\/ldemontreuil\/?p=511"},"modified":"2022-02-16T15:00:17","modified_gmt":"2022-02-16T23:00:17","slug":"connecting-intention-with-action","status":"publish","type":"post","link":"https:\/\/webspace.royalroads.ca\/ldemontreuil\/connecting-intention-with-action\/","title":{"rendered":"Connecting Intention with Action"},"content":{"rendered":"\n

CALS 501 \u2013 Unit 3 Blog Post – Assignment 5<\/a><\/p>\n\n\n\n

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Photo by Craig Adderley<\/a><\/strong> from Pexels<\/a><\/strong><\/figcaption><\/figure>\n\n\n\n

The road to hell is paved with good intentions<\/em><\/strong>. This aphorism comes to mind as our team works through the design thinking challenge<\/a> for CALS 501<\/a>. While we have brought thoughtful consideration of multiple perspectives into our design, we have also faced the risk of numerous pitfalls. Bringing our unconscious cultural biases and preferences into our design, unchecked, is one pitfall we are actively working to avoid. We have committed to continual self-reflection to ensure that as we make design decisions, we are practicing the values and principles we espouse within our conceptual project prototype<\/a>. To maintain our integrity, we must walk the talk toward our goals for this project.<\/p>\n\n\n\n

The coursework in the MACAL program<\/a> has pushed us to look deeply at our ideas, to connect with the cultural and historical origins of those ideas<\/a>, to hone what we are trying to say (and to whom)<\/a>, and ensure our design prototype provides value to our audience. As we iterate and innovate our design, we are conscious that we are a team comprised of four western, white women in positions of privilege attempting to create a prototype that embodies diversity and embraces different cultural worldviews. As such, we must repeatedly examine our positionality, cultural orientation, perspectives, values and cultural constructs (Holmes, 2020; Tuhiwai Smith, 2012 ). We are embracing an adaptive approach to our work while deepening our connection to different ways of knowing, being and doing in the world, mainly centring on an Indigenous worldview in this era of reconciliation here in Canada. As such, we have been very intentional about bringing diverse perspectives into our interviews to inform our conceptual design and shine a light on our blind spots. In this way, we hope to create a program that will exemplify community-led climate action centred on diversity, inclusion, accessibility and equity. Integrating an Indigenous worldview into our design has been a critical element since our earliest discussions. <\/p>\n\n\n\n

Values common to an Indigenous worldview include reciprocity, connection, and respect in relation to other humans and with the natural\/more-than-human world (Kimmerer, 2014). The western view of nature as being separate from people, as something to be tamed, rearranged, and altered is an example of a Euro-centric cultural conception of space (Tuhiwai Smith, 2012). Upon reflection of these differences in worldview about human relationships with nature, we had some concerns about using the term”nature-based solutions<\/a>” to describe the climate solution in our prototype (e.g., basic natural infrastructure, restoring\/rebuilding wetlands, planting trees, removing invasive species and replanting indigenous landscapes<\/a>, etc.). We recognize that using the term “nature-based solutions” could come across as “using” nature as a self-serving solution, a means to an end, rather than as an act of relational reciprocity. <\/p>\n\n\n\n

The term “nature-based solutions” also wears the stain of greenwashing from some perspectives, so we want to be cautious about our language. As a result, we have decided to use a different term, “rebuilding nature,” which will be clearly defined within the framework and values on which this project is centred. Indigenous worldviews have informed our design prototype as a whole, including the language we use to describe the notion of “rebuilding nature” as a climate adaptation strategy for community-led climate action. <\/p>\n\n\n\n

A common thread woven throughout the fabric of the MACAL program<\/a> relates to the importance of connection. Connection with the historical context and systems of colonialism, relationship to other people and community, connection with nature, and connection to knowledge and resources to support effective action. Meaningful connection takes effort. By committing to a practice of reflection and reflexive thinking<\/a>, we hope to walk the walk on the road that leads us to our intended outcomes, rather than just talking the talk, and paving the road to you-know-where.<\/p>\n\n\n\n

References<\/strong><\/p>\n\n\n\n

Darwin Holmes, A. G. (2020). Researcher positionality – a consideration of its influence and place in qualitative research – a new researcher guide. Shanlax International Journal of Education<\/em>, 8<\/em>(4), 1\u201310. https:\/\/doi.org\/10.34293\/education.v8i4.3232<\/p>\n\n\n\n

Kimmerer, R. W. (2014). “Returning the Gift.” Center for Humans and Nature<\/em>. https:\/\/www.humansandnature.org\/returning-the-gift-article-177.php<\/a><\/p>\n\n\n\n

Tuhiwai Smith, L. (2012). Research through Imperial Eyes. In Decolonizing Methodologies: Research and Indigenous Peoples<\/em>.
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CALS 501 \u2013 Unit 3 Blog Post – Assignment 5 The road to hell is paved with good intentions. This aphorism comes to mind as our team works through the design thinking challenge for CALS 501. While we have brought thoughtful consideration of multiple perspectives into our design, we have also faced the risk of … <\/p>\n

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