Students find meaning and relevance in their learning when they connect lessons to real-world issues and possible career paths. The U.S. Fish and Wildlife Service’s (FWS) Conservation Connect, a freely available video series, connects learners to wildlife, technology, and careers. Videos and supplementary resources are designed to serve middle school youth, but elementary and high school educators—and even FWS retirees—report that they also use the tools. Each episode features a species, a conservation career, and technology that professionals use to study or protect that species and its
This editorial from the Connected Science Learning Journal celebrates the success of the journal's first issue. It also highlights the journal's switch to a serial format.
As a leader in the science museum field, the New York Hall of Science (NYSCI) is a destination for hands-on, interactive exhibitions and innovative programs. NYSCI’s Design-Make-Play (DMP) pedagogical approach to STEM learning recognizes that what is essential is not only the content—what is being taught—but how teaching and learning are imagined through the curriculum. This commitment to practice builds off of interest-based learning research, which emphasizes that all learners should feel a sense of efficacy and possibility. The hallmarks of this approach include deep personal engagement
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Amanda SolarshGina TesorieroMichaela LabrioleTara Chudoba
Science belongs everywhere. Although informal science learning typically takes place in the bright spots of society—our museums, botanical gardens, and science centers—some science educators are creating programs for individuals who live in the darker parts of our communities, such as prisons. Over 2 million people are in prison in the United States, with a national recidivism level of over 70%. Yet men and women who are incarcerated can also participate in science learning and contribute to conservation projects.
The lack of equitable access to science learning for marginalized groups is now a significant concern in the science education community (Bell et al. 2009). In our commitment to addressing these concerns, we (the HERP Project staff) have spent four years exploring different ways to increase diverse student participation in our informal science programs called herpetology research experiences (HREs). We wanted the demographics of participants to mirror the racial, ethnic, cultural, linguistic, and socioeconomic demographics of the areas where our HREs are held. To achieve this, project staff
Large gaps in achievement and interest in science and engineering [STEM] persist for youth growing up in poverty, and in particular for African American and Latino youth. Within the informal community, the recently evolving “maker movement” has evoked interest for its potential role in breaking down longstanding barriers to learning and attainment in STEM, with advocates arguing for its “democratizing effects.” What remains unclear is how minoritized newcomers to a makerspace can access and engage in makerspaces in robust and equitably consequential ways.
This paper describes how and why
In this paper we investigated the role youth participatory ethnography played as a pedagogical approach to supporting youth in making. To do so, we examined in-depth cases of youth makers from traditionally marginalized communities in two makerspace clubs in two different mid-sized US cities over the course of three years. Drawing from mobilities of learning studies and participatory frameworks, our findings indicate that participatory ethnography as pedagogical practice repositioned youth and making by helping to foreground youths’ relationality to people, communities, activities and
A Bioregion is where geography, the environment, and culture intersect. They are places defined by landscapes, natural processes, and human elements (BioRegions 2016). Although on different sides of the world, areas in Mongolia and Montana are thought to be bioregions because of their shared characteristics. The occurrence of these similar bioregions presents a unique opportunity to compare the challenges that each of the regions face. With the ever-increasing pressures of westernization, both cultures have in the past, and are currently experiencing rapid change in their cultural ways of life
Subsistence peoples with distinct cultures confronting challenges that threaten their future. Both are politically marginalized indigenous peoples within the dominant governments of their territories. Both find it difficult to control wildlife within their territories, and when they migrate across geographic borders into other jurisdictions. The need to regulate wildlife must be balanced with traditional cultural values and practical realities.
As a result of colonization and loss of culture in indigenous tribes across the world, there is a dire need to document and share the Traditional Ecological Knowledge that Native tribes have practiced for thousands of years. The philosophy and principals that make up the majority of Indigenous spirituality is an interconnectedness with the land, plants and animals (Barnhart 2005). This deep understanding of relationship and reciprocity can teach all of us a lesson about living with the natural world. Using Native Science and Traditional Ecological Knowledge to document traditional medicinal
Language and culture loss is a growing problem among native tribes in the United States, largely due to globalization and western ideals. Culture loss ensures the loss of connection to the land. Documenting cultural practices that involve components of and relationship to the land, such as water, makes the importance of the relationship between the people and land more apparent. Mongolia and regions of Montana share many similarities, environmentally and with indigenous people’s practices. Therefore, Indigenous Research Methodologies and Indigenous sciences were utilized. This research works
Mongolia’s Darhad Valley and regions of Montana can be considered bioregions. A bioregion “encompasses landscapes, natural processes and human elements as equal parts of a whole” (BioRegions.org). Indigenous people live within both regions, and they respectively consider holistic interactions between landscapes, natural processes and humans. Both are faced with change related to developmental pursuits and globalism. Understanding and documenting language and mode of expression is an important way for community members to recognize the value of place and tradition, and how these things are