244
embodies an inherently regenerative and life-nurturing way of being on Earth. This
regenerative relationship, combined with informed and responsible action, will
achieve a healing time on Earth. In the process, we will heal ourselves”. In the same
article (article 27), personal experiences with nature and an understanding of the
connected indigenous relationships are considered important in order to increase the
understanding of environmental challenges and to develop the appropriate actions
needed to address those challenges. For more recent generations, nature is more an
abstraction than a reality (Louv 2008). In an era where young people are less connected to their own neighborhood than to peers in other countries (via social networks), Education for Environmental Citizenship considers it a major challenge to
connect our youth to society and their environment (taking them from their comfort
sphere to the unknown nature outside). Within the EEC Model (Fig. 15.3), empowering youth to develop healthy relationships with nature can function as a treatment
for the global environmental crisis.
15.2.7 Environmental Rights and Duties
The knowledge, or even more importantly, the practice of both the Environmental
rights (liberal tradition focus) and duties (republican tradition focus) are very important for Education for Environmental Citizenship (Cao 2015). In the context of liberal discourses, Environmental Citizenship emphasises the environmental rights of
individuals such as the right to clean air and clean water (Hayward 2000). In addition, environmental liberalism has tried to claim that it attributes rights to the nonhuman nature, which obliges the political system to support these rights (Dagger
2006). On the other hand, in the context of civic republican discourses, Environmental
Citizenship emphasises the citizen’s obligation to work for the common good,
underlining that environmental protection is part of this common good. Thus, citizens have three main duties: (a) to work against anything that damages the civic
identity and engagement of citizens; (b) to be aware of individual and collective
actions that affect the state of the environment; and (c) promote decisions of the
common good over individual interests (Schild 2016).
Education for Environmental Citizenship emphasises that Environmental
Citizens should be able to practise their environmental rights and duties, taking into
account that both rights and duties may remain unfulfilled “as long as persons do
not have the capacity to act in a civil society” (Stec et al. 2000). The practice of
environmental rights and duties from Environmental Citizens is an important component of the EEC Model. Some examples of environmental rights and duties promoted by the EEC Model are listed in Table 15.1.
A. Ch. Hadjichambis and D. Paraskeva-Hadjichambi
embodies an inherently regenerative and life-nurturing way of being on Earth. This
regenerative relationship, combined with informed and responsible action, will
achieve a healing time on Earth. In the process, we will heal ourselves”. In the same
article (article 27), personal experiences with nature and an understanding of the
connected indigenous relationships are considered important in order to increase the
understanding of environmental challenges and to develop the appropriate actions
needed to address those challenges. For more recent generations, nature is more an
abstraction than a reality (Louv 2008). In an era where young people are less connected to their own neighborhood than to peers in other countries (via social networks), Education for Environmental Citizenship considers it a major challenge to
connect our youth to society and their environment (taking them from their comfort
sphere to the unknown nature outside). Within the EEC Model (Fig. 15.3), empowering youth to develop healthy relationships with nature can function as a treatment
for the global environmental crisis.
15.2.7 Environmental Rights and Duties
The knowledge, or even more importantly, the practice of both the Environmental
rights (liberal tradition focus) and duties (republican tradition focus) are very important for Education for Environmental Citizenship (Cao 2015). In the context of liberal discourses, Environmental Citizenship emphasises the environmental rights of
individuals such as the right to clean air and clean water (Hayward 2000). In addition, environmental liberalism has tried to claim that it attributes rights to the nonhuman nature, which obliges the political system to support these rights (Dagger
2006). On the other hand, in the context of civic republican discourses, Environmental
Citizenship emphasises the citizen’s obligation to work for the common good,
underlining that environmental protection is part of this common good. Thus, citizens have three main duties: (a) to work against anything that damages the civic
identity and engagement of citizens; (b) to be aware of individual and collective
actions that affect the state of the environment; and (c) promote decisions of the
common good over individual interests (Schild 2016).
Education for Environmental Citizenship emphasises that Environmental
Citizens should be able to practise their environmental rights and duties, taking into
account that both rights and duties may remain unfulfilled “as long as persons do
not have the capacity to act in a civil society” (Stec et al. 2000). The practice of
environmental rights and duties from Environmental Citizens is an important component of the EEC Model. Some examples of environmental rights and duties promoted by the EEC Model are listed in Table 15.1.
A. Ch. Hadjichambis and D. Paraskeva-Hadjichambi