Abstract
The intersections of early years curriculum, pedagogy, policy and their research must now confront two seemingly intractable but mutually constitutive global problems within their materially ‘grounded’ geocultural-historical circumstances and conditions. The ‘lives’ of children embedded in the socioecological contexts of families, homes, meals, schools, playgrounds and neighbourhoods are ‘fast’ (dromosphere) ‘heating up’ (Anthropocene). Without alternatives, the accelerating and intensifying consequences are deeply disturbing. This chapter addresses a vital need in early childhood education and research. There is a compelling ‘early intervention’ warrant for critical problem identification, theory building, methodological innovation and empirically qualified insights into the increasingly vulnerable body~time~space scapes of childhood in the now complex, accelerated, climactic and abstracted/digitalized ‘everyday’ of their precariously ‘lived experiences’. Empirically informed theoretical development of an environmental education and its ecopedagogies capable of slowly sustaining an intergenerational ethic is overdue. This chapter anticipates the formatively sensitive development of an experience-rich education (and research within it) that is ecopedagogically meaningful to children’s immersion in various body~time~space scapes in, and with, a still vibrant nature that, in so doing, critically (en)counters the deeply problematic dromospherical advent of the Anthropocene.
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- 1.
The Anthropocene denotes the geological epoch (following the 11,700 year long Holocene before the present) in which human activity is acknowledged as having a significant impact on the earth’s ecosystems. The time of the onset of the Anthropocene is debated, some claiming it commenced with the advent of the Industrial Revolution in the eighteenth century; others post World War II as many nation states industrialized their economies. Anthropogenic global warming and its contribution to climate disruption is only one amongst numerous ‘environmental’ problems confronting the collective being of things, including desertification of lands, toxification of oceans, chemicalization of air, water, soil; loss of biodiversity and increase in species extinctions and endangerments (Christoff and Eckersley 2013). Common ‘namings’ for these ‘outer’ problems of nature include ‘environmental crisis’ but, phenomenologically/existentially, ‘inner’ and ‘social’ natures must be included in the notion of ‘ecologically problematic human condition’ as it less abstractly alerts us to the embodied experience of the human sources and accelerating/fast global consequences of the modern Anthropocene and its numerous derivatives.
- 2.
Beyond metaphor often used here, Paul James (2006) provides a detailed theoretical account of the ontologies of time, space and their embodiments in the different social formations of tribalism, traditionalism, modernism and postmodernism. Time~space representation commenced through human’s capacities to create analogical means of understanding and proceeded interpretively and then explanatorily through genealogical, mythological, cosmological, empty, relative and virtual time~space understandings, while for the embodiments of these time~space ‘layers’, James replaces the latter three with metaphorical, biotechnological and cybertechnological bodies. Central to James theorization is that a contemporary onto-epistemic layer does not replace the preceding layer but gradually dominates it, causing it to recede, or fade. There is a cumulative effect of escalating the ‘abstraction’ of social and ecological relations but, clearly, for example, the current layer of postmodernity
is now a technologically chaotic and globally dissonant (re)shaper of the still dominant, modern 
body~time~space relations. James argues the crucially relevant point that we, as hyperindividualized and atomistic selves, are constituted increasingly as ‘abstractions’ beyond the preceding layers as, consequently, so are our ‘extended’ social and ecological relations, their ‘loss’ being a key concern of this chapter. For example, a great deal has been written about the death, rape, colonizing, end, new and beyond ‘nature’ giving rise to multiple natures. Simplistic mass slogans and uncritical educational efforts and interventions to ‘(re)connect’ (children/adults) with nature must be seen in this heavily abstracted human, social and environmental condition – as ‘ecologically problematic’. - 3.
Those ‘remarkable’ and ‘edgy’ embodied/experiential pedagogies I have used with children (and adults) over the past decades emphasize the movement/mobile experiences of exploration, rediscovery and reimagination in/of nature’s things. Its pedagogical eco/somaesthetic and, subsequently, ‘story-like’ narrating of experiences affectively and physically felt in the outdoors is indicative of yet another of the ‘turns’ animating the post-critical-‘magical realism.’ Gabriel Garcia-Marquez is a well-known literary exponent. Robert Ingpen, artist, illustrator and conservationist as well as recipient of the Hans Christian Andersen Medal in 1987 for lasting contributions to children’s literature, inspires my work in the imaginative pedagogies of the irreal (Payne 2010c). Arguably, magical realisms are an element of what Gratton (2013) refers to as a ‘post-deconstructive realism’ within the speculative realisms movement but might more satisfactorily linked with the literary imaginations and ecopoetics of environmental criticism (Buell 2005) and ecocriticism (Garrard 2004) as understood in children’s culture (Dobrin and Kidd 2004) and storying of their emplacements (Cutter-Mackenzie et al. 2010).
- 4.
Methodological issues emerging from using different theories, including some mentioned here, to interpret data are well demonstrated in, for example, Jackson and Mazzei’s (2012) ‘reading’ of how qualitative research is conducted and what it represents. Jackson and Mazzei’s deployment of various theories to ‘read’ and represent the same data to foreground interpretive and representational differences highlights a fundamental problem grappled with in this post-critical chapter. The data set they use is limited to interview only. I emphasize the persistent anthropocentric problem of ‘correlationism’ in theory building and methodological development with anti-correlationism as a way of highlighting the gap between being and thought, or experience and its representations. ‘Knowledge’, as typically assumed, is, therefore, problematic, partial and always contingent, but necessary in education, requiring a far more expansive expression of meaning-making and aesthetics of self-social-ecological I explore here and temporarily conclude with as an ‘end-in-view’ for ethical early years environmental education.
- 5.
Stoller (1987) and others assert the sensory apparatus of human beings can’t really be disaggregated into separate senses even if visuality is (claimed to be) dominant. Hence the conceptual use here of the eco/somaesthetic/affective dimension of experience, or ‘synaesthesia’, follows Abram’s (1996, p. 123) reinterpretation of Merleau-Ponty’s ‘chiasma’ of intertwining, overlapping or sensory fusion. Note also Abram’s affirmation of our ‘forgetting of the senses’ or ‘synamnesia’, as part of the ‘memory problem’ of adults already mentioned.
- 6.
These existentials act as guides for reflection in the research (and pedagogical) process. They are lived space (spatiality), lived body (corporeality), lived time (temporality) and lived human relation (relationality or communality). These are well represented in this chapter. Van Manen is adamant that children ‘probably’ experience these existentials in a different modality than adults. Spatiality is ‘felt’; corporeality understands we are ‘always’ bodily in the world; temporality is subjectively felt rather than objectively; and relationality is the lived relations we maintain with others in the ‘interpersonal space that we share with them’.
is now a technologically chaotic and globally dissonant (re)shaper of the still dominant, modern 
body~time~space relations. James argues the crucially relevant point that we, as hyperindividualized and atomistic selves, are constituted increasingly as ‘abstractions’ beyond the preceding layers as, consequently, so are our ‘extended’ social and ecological relations, their ‘loss’ being a key concern of this chapter. For example, a great deal has been written about the death, rape, colonizing, end, new and beyond ‘nature’ giving rise to multiple natures. Simplistic mass slogans and uncritical educational efforts and interventions to ‘(re)connect’ (children/adults) with nature must be seen in this heavily abstracted human, social and environmental condition – as ‘ecologically problematic’.References
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Acknowledgements
In preparing this chapter, thanks are expressed to Jane Bennett, Louise Chawla, Iris Duhn, Kieran Egan, Marilyn Fleer, Ingrid Stefanovic and Max van Manen for helping me refine the focus of this chapter, for which I take full responsibility for the content. Figures/illustrations by Solana Payne.
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Payne, P.G. (2018). Early Years Education in the Anthropocene: An Ecophenomenology of Children’s Experience. In: Fleer, M., van Oers, B. (eds) International Handbook of Early Childhood Education. Springer International Handbooks of Education. Springer, Dordrecht. https://doi.org/10.1007/978-94-024-0927-7_6
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