ecological Paradigm

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September 15, 00

Ecological Paradigm

The Ecological Paradigm is a tautology that displays the connections of environments to humans, humans to cultures and cultures to environments. There is no way out. One division impacts and encompasses the other. “Our brain is the one who keeps us in it (Professor Grey).” As of all humans and existence of life, we want to survive and therefore we must do but two functions eat and cohabitate with all living organisms on one level or another. The Paradigm seeks to show how given stress of survival, what is one willing to do and not to do? The responses to these stresses pose question for their validity. Are they culturally appropriate? How do we determine what is sociably acceptable? An Example being, Joe Schmoe who while at a public restaurant, decides to take off his clothes and run freakishly naked in the presence of others, by learned culture, is that acceptable without room for discussion? How do the others respond? How does that individual handle the stress and situation in which he has brought upon himself? Hypothetically speaking, more than likely, the restaurant goers shift from a subconscious comfortable level to a extremely uncomfortable status. As learned culture the audience freaks out with laughter, bewilderment and offensiveness. The naked individual by higher authority is escorted out and taken to police headquarters’ for questioning and more than likely assigned a psychologist. By standards of society and culture his actions are not of norm.

One must question who gives right to these cultural norms? These norms are policies of ultimate aims, practical objectives and means, pursued by groups and ultimately applied by authorities trickling down the hierarchy pyramid.

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Culture as defined by Augustin Girard, in his book Cultural development experiences and policies, “…as the systems of meaning “webs of significance” which govern the conduct and understanding of people’s lives. People learn culture.” Many qualities of human life are passed genetically; in infants desire for food, for example, is triggered by psychological characteristics determined within human genetic code. Whereas, an adult’s specific desire for milk and cereal and two cups of generic energy (coffee) in the morning, on the other hand, can not be explained genetically; rather, it is learned culture in response to morning hunger. Culture, is as a template, shaping behavior and consciousness within a human society from generation to generation. The relationship to what is learned and what is taught is not absolute. Everyday past or present, some of what is being taught and that in which was taught, is lost. New discoveries are constantly being made to the cultural template.

In Alice Walker’s book, In Search of Our Mothers’ Garden, she explains the equation needed to have a usable culture, “In order for a culture to exist either isolated or universally, humans of a society, must agree to relationships between a word, behavior, symbol, or other and its corresponding significance or meaning (Alice Walker).” Culture is viable responses to environments; sex, drugs, TV, food, hate, love and so forth, which constitute one’s ethics and morals. Our environments are of many, rather they be good or bad, they all play into human reactions to their key role of survival. Humans are individually genetically and physically different from one another, but it is our cultures that unite individuals into interlocking groups.

“No culture can live, if it attempts to be exclusive (Mahatma Gandhi).” Cultures can be dissected but in order for them to survive they have to be pieced together like a puzzle in order to be one universal culture. We need to accept that there are multiple valid cultural perspectives and that two such perspectives can be both valid even though they might contradict one another.

It is our sub-cultures of sex, religion, sexual orientation, sports, tradition, gender, law, socio-economic status and so on, that are the means of control and division within these environments which transcends into culture. Our fears are a part of how we react to our given environments. It is our fears in which give us classification of what is right and wrong. For example, in the exercise on Wednesday in our AMCS class, our environment was our class room , where we know we come to learn and listen to higher authority and our culture at present, was us as students. When we all entered the classroom, each of us individually at a sub-conscious level, got out our pen and paper and prepared ourselves for lecture. We comfortably waited for the presence of almighty “GOD” to enter the classroom to pass his sound words of influence and thought. In the beginning of the lecture we appeared to be listening at a comfortable level, but it wasn’t until the pressure of a ten page paper on the ecological paradigm, did we really become attentive. Our response to this stress stimulated our brains to become attentive. Hence, we weren’t under too much pressure to learn until he assigned a ten page paper on our understanding on his lecture. It was at this point when our eyes, ears and mouths opened wide to his authority. Our first initial reaction was to buck up, but also to try and cross lines of bribing him to disregard his request. Were these requests valid? Yes, but they were not culturally acceptable. In conclusion we as the class and him as the authority met at a reasonable agreement; a three page paper and he, Professor Grey, extremely proving his point with witty irony. Our environment had become stressful and as students we reacted with both bribery and attentiveness and therefore created a culture of students just trying to graduate.

In retrospect who creates these cultures into this ecological paradigm? We as individuals do and it is this forever circulating paradigm that we all must transcend in and out of with confidence and uniqueness, without leaving behind ourselves, in order to live universally. As Walt Whitman asked, “ Are not the processes of culture rapidly creating a class of infidels, who believe in nothing?”

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