Eudemonic Living Through Ecoliteracy 1 Eudemonic Living Through Ecoliteracy Daniel J. Shevock Penn State Altoona Paper presented at the Symposium on Eudaimonia and Music Learning, Montclair State University, Montclair, NJ, May 22, 2020. [Symposium moved online] Session 5: 12:15-12:55 PM https://www.garethdylansmith.com/symposium-on-eudaimonia-and-music-learning Introduction An essential part of living well in the 21st Century involves knowing our responsibilities in relation to climate change and other ecological crises. Music teachers have distinctive opportunities for cultivating ecoliteracy—our students and our own—through music and education praxis.1 For some music teachers, these opportunities may seem beyond our disciplinary scope, but music philosopher Charlene Morton cautioned against this narrow view, which leads to disciplinary fragmentation. She wrote that music education should be “thinking more broadly about the nature and value of music in ways that resist the reduction of music education to teaching and learning music.”2 The purpose of the current essay is to clarify music educators’ eudemonic living through ecoliteracy. In this paper, I suggest choosing to act ecologically involves listening for the transforming and conserving impulses.3 I treat these impulses as spiritual and philosophical. In other words, as music teachers we ask ourselves what we need to transform and what we need to conserve. In the current paper, I use the writings of Paulo Freire to outline the transforming impulse,4 and of Russell Kirk the conserving impulse.5 Eudemonic Living Through Ecoliteracy 2 These texts are treated as typical. A more recent, influential publication, Pope Francis’s Laudato Si’,6 is analyzed to exemplify the impulses in relation to living the good life, specifically within the Catholic intellectual tradition.7 Finally, I make the musical aspects of eudemonic living through ecoliteracy—understood as living the two impulses in relation to the self, communities, and nature—explicit using recent ecomusicological scholarship. Ecoliteracy The portmanteau ecoliteracy is derived from the pedagogical term, literacy, and the study of biological organisms and their environments, ecology. Literacy refers to the capacity to read and write; and more generally to understanding any subject. It is in this second meaning that literacy is often used in educational philosophy. Literacy comes from the Latin litterātus, meaning informed, scholarly, refined, and knowledgeable.8 Ecology, in contrast, refers to the study of the οἶκος, “house” or dwelling place.9 In this case, the house under study is the natural world, including human and nonhuman animals, geologic places, and living interactions. A focus on ecoliteracy, then, provides opportunities to understand the self in ways beyond the individual and beyond merely anthropocentric conceptions of society. As Catholic ecotheologian Thomas Berry wrote: Since the human survives only within this larger complex of ecosystems, any damage done to other species or to the other ecosystems, or to the planet itself, eventually affects the human not only in terms of physical well-being but also in every other phase of human intellectual understanding, aesthetic expression, and spiritual development.10 Eudemonic Living Through Ecoliteracy 3 David Orr broke the ground of teaching for ecological literacy in his 1992 book, Ecological Literacy: Education and the Transition to a Postmodern World.11 The aim of this teaching practice is: The ecologically literate person [who] has the knowledge necessary to comprehend interrelatedness, and an attitude of care or stewardship. … Ecological literacy, further, implies a broad understanding of how people and societies relate to each other and to natural systems, and how they might do so sustainably.12 Ecoliteracy, then, is the cultivation of a critical literacy required to understand our-selves, our relationships to others—human and not—and, explicitly, our relationship to nature in these ecologically challenging times. I have linked this concept of critical literacy in ecoliteracy to Freirean pedagogy, which is transformative; and the concept of sustainability implies a type of conservatism.13 The two impulses are active in our description of ecoliteracy. As such, ecoliteracy opens interesting possibilities for eudemonic living. Eudemonia The word eudemonia14 is a vital idea in philosophical discourse. It emerged from the Greek (εὐδαιμονία), meaning good spirit/genius/demon, and it is often synonymous with flourishing, happiness, and wellbeing.15 Elliott and Silverman suggest eudemonia occurs in music education when we pause to reflect on living life well, and recognize how this is linked to specific communities and society.16 I wonder about what teaching music through the paradigm of ecoliteracy means for living a eudemonic life. In a recent edited book, two chapters demonstrated some applicability for this current analysis. David Orr wrote the first of these chapters, speculating “about the power of music to help do what rationality alone and appeals to profit have failed to do.”17 Orr Eudemonic Living Through Ecoliteracy 4 suggested that our definition of eudemonia must include “the well-being of all humans, all animals, all ecologies, for all time.”18 This suggestion is harmonious with my call five years ago19 for eco-literate music pedagogy; for music educators to adopt an ecocentric ethical position viewing as intrinsic the “value of human and non-human being and musicking.”20 In her chapter, June Boyce-Tillman discussed “eudemonic dispositions and abilities,” including “ethical behavior (including toward the self and the environment)\ Relationships of mutuality, respect\ … Contemplation (which may or may not include a sense of a higher power beyond the world\ [and] Relationship with spirits of the ancestors and celestial beings.”21 Of particular interest for the teacher interested in living well through ecoliteracy, Boyce-Tillman discussed ethical behavior in connection both the self and the natural environment. She recommended transforming students’ understanding by venerating the materials we use in class. For instance, in relation to a tree that gave its life for violin students’ use, she wrote: “In traditional societies, the player would regard him or herself as continually in relationship to that tree.”22 In Waste in Popular Music Education, I connected our field’s unjust relationship with instruments in music classrooms to Lafontant Di Niscia’s criticism of destructive tonewood felling in the Global South for music classes in the Global North.23 Lafontant used the indigenous Quechua concept of sumak kawsay, a broader concept similar to the English word “community,” to recommend social justice be coupled to having harmonious relationships with the natural world. In this type of community we continually question the distinction between human persons and nature. This conception, then, places ecocentric questioning at the center of eudemonic living. Another idea within Eudemonic Living Through Ecoliteracy 5 the Latin American egis of buen vivir is the Bolivian/Aymara indigenous concept suma qamaña, which relates to the term wellbeing. According to Artaraz and Calestani, suma qamaña emphasizes harmonious relations among human being and nature, which nonindigenous concepts of sustainability and wellbeing fail to make.24 Though full descriptions of sumak kawsay and suma qamaña are beyond the scope of this paper, it seems important that scholars point readers toward specific concepts in their search for eudemonia. I agree that social justice ought to be inseparable from right relation with the natural world, that eudemonia requires both, and also that remedies to our ecological crises, which are also wellbeing crises, can often be found in traditional indigenous knowledge systems.25 Waste that music teachers embody in classrooms material we use is taught to students—student hear waste is normal. Vincent Bates called this “waste compounded many times over by reinforcing in the minds of children the unquestioned goodness and necessity of technological innovation!”26 In schools, we produce material and metaphorical waste. To counter waste I recommended we have students make instruments to: 1. 2. 3. 4. Embed an ideal of constructivism in the music classroom Be spiritually uplifting Connect students to lived places beyond the school walls Help students realize and respect the work that goes into making an instrument, and thus be reticent to discard them 5. Increase cultural awareness, especially through the construction of non-Western instruments [and] 6. Increase students’ knowledge of material and creative elements of musicking.27 Turning these recommendations over, each point becomes a guideline for music teachers’ eudemonic living through ecoliteracy. Eudemonic Living Through Ecoliteracy 6 1. Because humans are creative beings,28 embedding the ideal of constructivism in teaching helps teachers flourish 2. Music teachers benefit from feelings of spiritual uplift 3. Music teachers thrive when we have connections to lived places beyond the school walls 4. Music teachers live well when we are slow to waste materials we use 5. Eudemonia in the 21st Century can mean looking beyond our narrow cultural windows, even while respecting our traditions and ancestors. This 5th point can exemplify eudemonic living through ecoliteracy—looking beyond responds to our transforming impulse, while respecting traditions responds to our conserving impulse. Two Impulses I contend that, regardless of political party affiliation, music teachers experience two main impulses—the transforming and the conserving impulse. These are apparent at macro/societal levels. For instance, modern liberals in the U.S. might emphasize transformative possibilities for government institutions, and conservatives emphasize conserving options. At a more localized conceptual level, communities, families, and individuals want to transform some material objects, relationships, and processes; and to conserve others. As a model for eudemonic living through ecoliteracy, micro levels of the community, family, and personal seem to take precedence. A Transforming Impulse Reflecting on the concrete challenges of life, for many people, can lead to the recognition of a need for transformation, but not automatically so. Injustice can be cloaked, and many oppressors have cloaked oppression because they benefit from it. Transformative Eudemonic Living Through Ecoliteracy 7 pedagogy is perhaps best embodied in the work of the Brazilian philosopher, Paulo Freire. His pedagogy proceeds in two stages: In the first, the oppressed unveil the world of oppression and through the praxis commit themselves to its transformation. In the second stage, in which the reality of oppression has already been transformed, this pedagogy ceases to belong to the oppressed and becomes a pedagogy of all people in the process of permanent liberation.29 To date, Freirean pedagogy has worked on this initial step, commitment to unveiling oppression and transformation of the world. Oppressive teachers, even those who do not realize they are oppressors, use the banking concept of education, which focuses exclusively on discipline-specific training, depositing information into the heads of students, who become passive. According to Freire, the banking concept of education is dehumanizing—“one does not liberate people by alienating them. … Liberation is a praxis: the action and reflection of men and women upon their world in order to transform it.”30 Transformative education, then, must begin by putting educational structures, curricula, and daily activities in the hands of students. Students learn to transform the world by being given the space to transform the classroom, and building agency. The pedagogy of a transformative music teacher is to first help students unveil oppressions, and then to assist them as they work to transform the oppressive society.31 In relation to ecoliteracy, many ecologically destructive aspects of our society are cloaked from many people. Climate denial has reached the highest levels of government. Many music teachers are unaware of the ecological cost of sound technology, including commodities with short life expectancies and digital music relying heavily on server farms.32 A teacher informed by the transformative impulse begins by unveiling these Eudemonic Living Through Ecoliteracy 8 challenges, and opening space for students to lend a hand in the transformation of society. But this conception of the transforming impulse may not be enough when it comes to sustaining environments and cultures. Esteva, Stuchul, and Prakash criticized Freirean transformation as counterproductive and ecologically destructive. As they wrote, “for the oppressed, the social majorities of the world, education has become one of the most humiliating and disabling components of their oppression, perhaps even the very worst.”33 Education, as it is institutionalized, even in transformative literacy programs, produces two classes of people, the educated and the undereducated. They argue it is impossible to overcome that through education. Following this argument, perhaps transformation requires us to work to diminish the need for education, rather than repackaging new curricula and technologies that will always be (sometimes barely) inferior to curricula and technologies available for the children of capitalists. Esteva, Stuchul, and Prakash continued: Marx observed that the blind compulsion to produce too many useful things would end up producing too many useless people. The current global escalation of educational needs only accelerates the process. And, although capital has more appetite than ever, it has not enough stomach to digest everyone. … Globalized markets simply cannot absorb the masses. Increasingly, people become disposable human beings: Capital cannot use or exploit them. However, by giving them, with public funds, access to knowledge packages, capital educates them as consumers and prepares them for the moment in which it can subsume them again in the system of exploitation.34 Learning this capitalist consumption from education, students leave long-sustainable cultures to become part of an economy that destroys Mother Earth. The educationally successful become oppressors, and often claim ecological naïveté, and the dropouts come Eudemonic Living Through Ecoliteracy 9 to believe dropping out is their own fault, and that their elders, their communities, their traditions have nothing to teach them about living the good life. A Conserving Impulse In the U.S. I am identified as a liberal. That is, I learn politically pretty far left-of-center. As a product of a small, rural, Central Pennsylvania town, my politics incline toward labor, socialism, anarchism, and localism, informed by Catholic social teachings of solidarity and subsidiarity, which I have learned from childhood. Even so, as a philosophical or spiritual impulse, I feel both the need to transform and to conserve. To understand what the conserving impulse is, in this section I draw on traditionalist conservative political theorist Russell Kirk. Kirk clarified the conservative impulse in Western culture in his 1953 book, The Conservative Mind, drawing on historical figures like Edmund Burke, Alexander Hamilton, Benjamin Disraeli, George Santayana, and T.S. Eliot. Kirk identified “six canons of conservative thought.”35 1. Belief in a transcendent order, or body of natural law, which rules society as well as conscience 2. Affection for the proliferating variety and mystery of human existence, as opposed to the narrowing uniformity, egalitarianism, and utilitarian aims of most radical systems 3. Conviction that civilized society requires orders and classes, as against the notion of a “classless society” 4. Persuasion that freedom and property are closely linked 5. Faith in prescription and distrust of “sophisters, calculators, and economists” who would reconstruct society upon abstract designs 6. Recognition that change may not be salutary reform; hasty innovation may be a devouring conflagration, rather than a torch of progress.36 Personally I read each of these points differently. Some represent what I consider the worst of conservatism in the U.S., but others, when read from an ecological Eudemonic Living Through Ecoliteracy 10 perspective open space for following my conserving impulse. For instance, when reading canon two I feel the urge to preserve a variety of traditions, and recognize my spiritual instinct in considering the mysteries of God and creation. In canon four I feel an instinctual revulsion to the word “property,” but if I replace it with “land,” I recognize that freedom and land are linked. The history of the U.S. has been the theft of land from indigenous communities, just as the history of capitalism has been a theft of the commons from the people. Karl Marx wrote: The spoliation of the church’s property, the fraudulent alienation of the state domains, the robbery of the common lands, the usurpation of feudal and clan property … conquered the field for capitalistic agriculture, made the soil part and parcel of capital, and created for town industries the necessary supply of a ‘free’ and outlawed proletariat.37 It feels unusual to find congruence between Kirk and Marx, as Marx would have understood Kirk as naïve and Kirk saw Marx as dangerous. And though I suspect Kirk’s and my conclusions from canon four are different, the canon can hold as true with this small modification. As quoted in Kirk, T.S. Eliot wrote, “Conservatism is too often conservation of the wrong things. … Liberalism a relaxation of discipline; revolution a denial of the permanent things.”38 This seems to have been true in the technological revolution (a recent phase of the Industrial Revolution), where billionaires designate themselves liberals and decimate our common home. For instance, journalist Geoff Dembicki suggests, “Bill Gates wants you to know he really cares about climate change. … But the Microsoft co-founder has also profited from some of the world’s dirties fossil fuels.”39 He outlines economic interests the Bill & Melinda Gates Foundation have in coal-burning utilities, and transporting Canada’s tar sands, one of the our most destructive oil sources. Eudemonic Living Through Ecoliteracy 11 These industries destroy local communities and traditional societies, including indigenous communities. Often, in defense of liberal billionaires’ mechanisms, I hear that you can never go back—that change is inevitable. To resist this denial of permanent things is to follow your conservative impulse. To strain to make permanent the right things, community, ecosystems, and wellbeing, is essential work for eudemonic living. Transforming and Conserving in Dialectic In this section I treat the transforming and conserving impulses as dialectical. As two conceptions of eudemonic living in confrontation, at the community, family, and personal levels resolving the dialectic is essential for living the good life. Analyzing the two impulses in dialectic may help understand eudemonic living in ecologically challenging times. Pope Francis published his second encyclical Laudato si’, On Care for our Common Home, in 2015. This document on Catholic environmentalism, considers poverty, science and modernism, technology, urban planning, agriculture, biodiversity, and other topics in an integrated way—what Francis calls an integral ecology. As a Catholic encyclical, it is by definition conservative. It is institutional and represents Kirk’s six canons, outlined above. But it also is transformative. But these two aspects do not seem to be at odds in integral ecology. Pope Francis wrote, “We require a new and universal solidarity. … All of us can cooperate as instruments of God for the care of creation, each according to his or her own culture, experience, involvements and talents.”40 He connected climate change to waste and a throwaway culture that wastes creation and people, and understands climate as a Eudemonic Living Through Ecoliteracy 12 common, rather than an individual, good. Francis took up the issue of water, describing drinkable water as a human right. In analyzing the loss of biodiversity, he discussed nonhuman species as having intrinsic value. All of this he links to the breakdown of society, unsustainably large cities, privatization of public space, and technological innovation, which can produce “a sort of mental pollution.”41 Francis further connects the ecological crises to global inequality, and challenges the weak responses produced by the alliance of economy and technology. A solution is to the found in what he calls “the gospel of creation,”42 which posit that all living creatures have intrinsic value in God’s judgment. This leads Francis to advance an integral ecology, which considers the environment, economic and social ecology, cultural ecology, daily life, the principle of the common good, and intergenerational justice. Some of these concepts appear to be transformative, and others conservative. Nonetheless, they are synthesized under the idea of integral ecology. Music educators do not have to accept integral ecology as their synthesis, but synthesizing the transforming and conserving impulses seems necessary. Music teachers can direct the transforming and conserving impulses toward ecological ends—for human and non-human musical communities. For instance, within soundscape ecology ecologically minded musicians aim to transform and even overcome modernity. Ecomusicologist43 James Rhys Edwards draws on Marxian authors to recommend we analyze the history of musics critically. To exemplify, he discussed Japanese cricket song, which took form during the Edo period (1603-1868) when crop shortages prompted famine and riots. Though economic in origin, insects were blamed for the shortages, and a singing-insect-selling industry emerged by the late 17th Century, Eudemonic Living Through Ecoliteracy 13 continuing through the early 20th Century; and developed into a bourgeoisie travel industry to “places famed for seasonal perceptual practices such as cherry blossom viewing, moon viewing, and listening to insect song.”44 In this analysis, Edwards intended to hold the dialectic between reasoned critique and soundscape conservation in tension. Conserving soundscapes, along with endangered species, has become an aim for many governments, conservation groups, and musicians.45 Perhaps the transforming and conserving impulses may be dialectically resolved into a single impulse that transforms or conserves as needed—with need being defined by communities, families, and personal, rather than larger global structures that reify the will of billionaire capitalists alone.46 This community, family, and personal dialectic may become an ongoing philosophical and a spiritual practice for music teachers rooted in villages of human and nonhuman persons, Western and non-Western ways of knowing and being—music teachers in place. For the music teacher in place, eudemonic living through ecoliteracy is a practice of love—transforming love and conserving love. bell hooks calls this being guided by love. Not anthropocentric, human-only, love, but love of all of creation. To be guided by love is to live in community with all life. However, a culture of domination, like ours, does not strive to teach us how to live in community. As a consequence, learning to live in community must be a core practice for all of us who desire spirituality in education.47 Endnotes: 1 Vincent C. Bates. “Music education unplugged.” Action, Criticism, and Theory for Music Education 12, no. 2 (September, 2013): 75-90; Charlene A. Morton. “Music education for ‘all my relations’.” In The Oxford Handbook of Philosophy in Music Education, edited by Wayne D. Bowman and Ana Lucía Frega, 472-491. (New York, Eudemonic Living Through Ecoliteracy 14 Oxford University press, 2012); Daniel J. Shevock, Eco-literate music pedagogy, (New York, Routledge, 2018). 2 Morton, 2012, 486. 3 See Shevock, 2018, 111-113. 4 Paulo Freire, Pedagogy of the oppressed, 30th anniversary edition (New York, Bloomsburg, 2012). 5 Russell Kirk, The conservative mind: From Burke to Eliot, (Washington, DC, Gateway Editions, 2016). I am aware of no “conservative” treatise in music education, which would serve to extend this outline to music education. 6 Pope Francis, Laudato si’: On care for our common home, (Vatican City, Our Sunday Visitor, 2015). 7 The diverse thinkers Pope Francis, Freire, and Kirk are each prominent Catholics, though Freire and Kirk weren’t writing explicitly as Catholics. 8 Link: https://en.wiktionary.org/wiki/litteratus#Latin 9 Link: https://en.wiktionary.org/wiki/ecology#English 10 Thomas Berry, “The viable human.” In Deep ecology for the 21st century: Readings on the philosophy and practice of the new environmentalism, edited by George Sessions, 818 (Boston, Shambhala Publications, 1995), 11. 11 David W. Orr, Ecological literacy: Education and the transition to a postmodern world, (Albany, State University of New York Press, 1992). 12 Orr, 1992, 92. 13 Shevock, 2018. 14 Also spelled “eudaimonia.” 15 “A person’s state of excellence characterized by objective flourishing across a lifetime, and brought about through the exercise of moral virtue, practical wisdom, and rationality.” Link: https://en.wiktionary.org/wiki/eudemonia 16 David J. Elliott and Marissa Silverman, Music matters: A philosophy of music education, second edition, (New York, Oxford University Press, 2015), 52. 17 David W. Orr, “Musicophilia, biophilia, and the human prospect.” In Eudaimonia: Perspectives for music learning, edited by Gareth Dylan Smith and Marissa Silverman, 50-59. (New York, Routledge, 2020), 50. [Kindle Version] 18 Orr, 2020, 56 19 Daniel J. Shevock, “The possibility of eco-literate music pedagogy.” TOPICS for Music Education Praxis 2015, 1 (October, 2015), 1-23. http://topics.maydaygroup.org/2015/possibility-of-eco-literate-music-pedagogy/ 19 Bates, 2013, 81. 20 Shevock, 2018, 71. 21 June Boyce-Tillman, “An ecology of eudaimonia and its implications for music education.” In Eudaimonia: Perspectives for music learning, edited by Gareth Dylan Smith and Marissa Silverman, 71-89. (New York, Routledge, 2020), 73. [Kindle Version] 22 Boyce-Tillman, 2020, 75. 23 Attilio Lafontant Di Niscia. “Sobre el proceso de adquisición de instrumentos musicales de El Sistema: Hacia una epistemología ecológica en la educación musical.” Revista Internacional de Educación Musical 5 (2017): 157-164. Eudemonic Living Through Ecoliteracy 24 15 Kepa Artaraz and Melania Calestani, “Suma qamaña in Bolivia: Indigenous understandings of well-being and their contribution to a post-neoliberal paradigm.” Latin American Perspectives 42, no. 5 (September, 2015): 216-233. DOI: 10.1177/0094582X14547501 25 I have argued these same points beginning with my earliest publications. See Shevock, 2015; Daniel J. Shevock “Satis Coleman—A spiritual philosophy for music education.” Music Educators Journal 102, no. 1 (September, 2015): 56-61. DOI: 10.1177/0027432115590182 26 Bates, 2013, 81. 27 Daniel J. Shevock, “Waste in popular music education: Rock’s problematic metaphor and instrument-making for eco-literacy.” Topics for Music Education Praxis 2019: 2 (June 2019), 50-51. http://topics.maydaygroup.org/articles/2019/Shevock_2019.pdf 28 Karl Marx and Frederick Engels, Economic and philosophic manuscripts of 1844 (Blacksburg, Wilder Publication, 2011). According to Marx, human species-being is as nature connected to nature in a creative relationship. Humans use nature to create, but in capitalism are estranged from the products we create. 29 Freire, 2012, 54. 30 Freire, 2012, 79. 31 See also Juliet Hess, Music education for social change: Constructing an activist music education (New York, Routledge, 2019); Daniel J. Shevock, “Reflection on Freirean pedagogy in a jazz combo lab.” Action, Criticism, and Theory for Music Education 14, no. 2 (August, 2015), 85-121. 32 Kyle Devine, “Decomposed: A political ecology of music.” Popular Music 34, no. 3 (2015), 367-389. DOI: 10.1017/S026114301500032X 33 Gustavo Esteva, Dana L. Stuchul, and Madhu Suri Prakash, “From a pedagogy for liberation to liberation from pedagogy.” In Rethinking Freire: Globalization and the environmental crisis, edited by C.A. Bowers and Frédérique Apffel-Marglin, 13-30 (Mahwah, NJ: Lawrence Erlbaum, 2005), 20. 34 Esteva, Stuchul, and Prakash, 2005, 23. 35 Russell Kirk, The conservative mind: From Burke to Eliot, seventh revised edition (Washington, DC, Gateway Editions, 2016), 8. 36 Kirk, 2016, 8-9. 37 C.J. Arthur, ed., Marx’s capital: A student edition (London, Lawrence & Wishart, 1992), 371-372. 38 Kirk, 2016, 493. 39 Geoff Dembicki, “Bill Gates says he’s fighting climate change while cashing in on oil.” Vice: Environment (March 10, 2020). https://www.vice.com/en_us/article/v74xwd/billgates-investments-in-oil-and-gas-climate-change 40 Pope Francis, 2015, 14-15. 41 Pope Francis, 2015, 33. 42 Pope Francis, 2015, 45. 43 James Rhys Edwards, “Critical theory in ecomusicology,” In Current Directions in Ecomusicology: Music, Culture, Nature, edited by Aaron S. Allen and Kevin Dawe, 151164. (New York, Routledge, 2016). Edwards defines Ecomusicology as “critical Eudemonic Living Through Ecoliteracy 16 reflection upon music and sound, set against the backdrop of this epochal environmental crisis” (153). 44 Edwards, 2016, 160. 45 See also Margaret Q. Guyette and Jennifer C. Post. “Ecomusicology, ethnomusicology, and soundscape ecology: Scientific and musical responses to sound study.” In Current Directions in Ecomusicology: Music, Culture, Nature, edited by Aaron S. Allen and Kevin Dawe, 40-56. (New York, Routledge, 2016). 49-51. 46 See also Kevin Shorner-Johnson. “Doing the common good work: Rebalancing individual ‘preparation for’ with collectivist being.” In Human music education for the common good, edited by Iris M. Yob and Estelle R. Jorgensen, 54-64 (Bloomington, Indiana University Press, 2020). He criticizes UNESCO’s document, Rethinking Education, for emphasizing Western notions of “future-oriented individuality” while ignoring “multitemporal collective being” (62). 47 bell hooks, Teaching community: A pedagogy of hope (New York, Routledge, 2003), 163.