Culturally Based Education for Sustainability—Insights from a Pioneering Ultraorthodox City in Israel

25 Pages·2017·0.65 MB·English

sustainability
Article
Culturally Based Education for Sustainability—Insights
from a Pioneering Ultraorthodox City in Israel
IrisAlkaher1,*,DaphneGoldman2 andGonenSagy3
1 FacultyofScience,KibbutzimCollegeofEducationTechnologyandtheArts,TelAviv6250769,Israel
2 DepartmentofEnvironmentalStudiesandAgriculture,FacultyofEducation,BeitBerlCollege,
DoarNa44905,Israel;[email protected]
3 IndependentResearcher,Ottawa,ON,Canada;[email protected]
* Correspondence:[email protected];Tel.:[phone]
(cid:1)(cid:2)(cid:3)(cid:1)(cid:4)(cid:5)(cid:6)(cid:7)(cid:8)(cid:1)
(cid:1)(cid:2)(cid:3)(cid:4)(cid:5)(cid:6)(cid:7)
Received:21August2018;Accepted:11October2018;Published:16October2018
Abstract: Because culture affects the way people perceive human–nature relationships, it is
acknowledgedasacrucialcomponentofsustainability. Israelhasmadeeffortstoinvolvecultural
groups ineducation-for-sustainability (EfS).However, EfS withinminoritiesstill lagsbehindthe
dominant social majority. This study addressed incorporating EfS in the ultraorthodox sector
(“ultraorthodoxing”EfS),focusingonapioneeringultraorthodoxmunicipality. Inthisinterpretive
study, interviews were conducted with nine stakeholders that hold key-positions regarding EfS
policy-making. It explored how sustainability is introduced into ultraorthodox discourse and
promotedinthiscommunity. ChallengestoincorporatingEfSincludelowenvironmentalismamong
theultraorthodoxandcultural–religiousbarriers. Thefindingsindicateseveraldirectionsofactivity
implementedbytheMunicipalitytoadaptEfStoultraorthodoxvaluesandworldviews. Thestudy
suggests several principles for incorporating EfS in diverse cultural groups within multicultural
societies (for example, allocating leaders from within the cultural group and developing their
professionalexpertise,andestablishingproductiveexternal–internalpartnerships). Basedonthe
findings,wesuggestthatimplementingtheparticularisticapproachwithinspecificcommunities
providesthemeansforempoweringthem,andisanecessarystagetowardstheparticipationofsuch
culturalgroupsinpluralisticdialogueinwidersociety.
Keywords:ultraorthodox;educationforsustainability;multiculturalism;multiculturalenvironmental
education;minorities
1. Introduction
Thisstudyfocusesonincorporatingeducationforsustainability(EfS)intheultraorthodox(UO)
sectoroftheIsraelisociety. Israelisamulticulturalsociety,comprisedof74.6%Jews,20.9%Arabs(83%
Muslim, 9% Christian, 8% Druze) and 4.5% others [1]. Based on levels of religiosity, the Jewish
population itself is diverse: secular (43%), non-religious-traditional (23%), religious traditional
(15%), religious (10%) and the extremely religious UO (“Haredi”, 9%) [1]. This multiculturalism
inIsraelisociety,similartoothermulticulturalsocietiesworldwide,bringsintoplayvariousnorms,
traditions,beliefsandbehaviors,aswellasdifferentunderstandingsandperceptionsofhuman–nature
relationships. As culture affects the way people perceive the world and interact with each other
and nature, it is increasingly acknowledged as a crucial component of sustainability: study [2]
includesculturaldiversityasonedimensiontoaddresswithintheframeworkofthe2030sustainable
developmentgoals. Despitethis,theculturaldimensionstillreceiveslessattentioninEfSpractice,
which may impede promoting sustainability in societies, which, in a global world, are becoming
increasinglymulticultural[3]. Justasbiodiversityisessentialforthesustainabilityandresilienceof
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Sustainability2018,10,3721 2of25
ecosystems,culturaldiversityiscrucialforhumansocieties: environmental–socialsustainabilitycan
beachievedbypositivelyutilizingculturaldiversity[4,5]. Acknowledgingdiversityimpliesproviding
equalopportunitiesforculturallydiversegroups,especiallyminorities,toparticipateinandcontribute
toenvironmentaldiscourse[6–8]. Accordingly,includingallculturalgroupswithinenvironmental
discourseisessentialforachievingasustainableIsraelisociety[9,10]. ThisstudyfocusesontheUO
minority,whichisasegregatedgroupbychoice.
Educationforsustainabilityisacontemporaryapproachwithinthebroaderareaofenvironmental
educationthatseekstoempowerpeople,asindividualsandcommunities,toembraceresponsibility
forpromotingasustainablefuture,andfosterenvironmentalstewardship[11,12]. EfSaimstocultivate
the capacity and the tendency to seek the ultimate human and socially-oriented root-causes of
environmental issues and challenges. EfS especially emphasizes democratic processes, the values
of equity and justice, and acknowledges social–cultural diversity [11]. It aims to build human
capacitytolivemoresustainably. EfSisaholisticapproachthatattemptstointegrateenvironment
and development issues and puts emphasis on values education and critical education [13] EfS is
human-centeredandencouragescriticalthinkingandactivecitizenship.
IsraelhasmadeeffortstoinvolveculturalgroupsinEfSdiscourse(e.g.,UOandArabpopulations).
Despitethis,EfSwithintheseminoritiesstilllagsbehindthesecularJewishmajority[14],reflecting
variousexternalandinternalchallengestoincorporatingitandpromotingsustainabilitywithinthese
communities. Theseresearchers[14]areappealingtochangethesituationinwhichtheUOandArab
minoritiesareonlypartiallyinvolvedindecision-makingandpolicy-makingprocesses. Thisstudy
providesinsightsintopossiblewaystoaddressthischallenge.
The choice of the UO community to isolate itself socially and culturally (towards preserving
their Jewish values and identity) is a major factor challenging their inclusion in various processes
currentlypromotedbythegovernmentandauthorities. Forexample,theirindependentsystemof
education[15],oneaspectoftheirsegregation-by-choice,reducestheirexposuretothecollaborative
developmentspromotedbytheMinistryofEducation(MoE)andMinistryofEnvironmentalProtection
(MoEP)tointegrateEfSintotheeducationsystem[16]. Italsochallengesgovernmenteffortstoinvolve
UOmunicipalitiesinincorporatingsustainabilitywithintheircommunities. Currently,inmostUO
municipalities, an environmental unit is absent, addressing local environmental issues is limited,
andinvolvingthecitizensinenvironmentallyresponsiblebehaviorislow. Thisraisesthequestionof
howtointegratethiscommunityintonationaleffortstoimplementsustainabledevelopment,including
theeducationalarena.
The present study addresses this challenge. It focuses on the unique case of ultraorthodox
going-greencity(pseudonym,hereaftercalled“UGC”),incentralIsrael,whichmadeastrategicand
politicaldecisiontoestablishanenvironmentaldepartmentwithinitsmunicipalityandappointanEfS
coordinator. Underlyingthisdecisionwastheaimtoenhanceinclusionofurbansustainabilitywithin
themunicipality’sagenda,includingasystemicapproachtobringingEfSintothecommunity.Thiscase
providesauniqueopportunitytoexploresuchaprocessinapioneeringcity,investigatingitfrom
theperspectiveofninekeyadministratorsfromwithinthemunicipalityandexternalorganizations
directlyinvolvedintheprocess. Theaimofthisstudyistoidentifypromotersandbarrierstobringing
theenvironmentintoUOpublicdiscourseandpromotingsustainabilitywithinthecommunity,andto
provide insights for addressing the obstacles, focusing on the perspective of the leaders of this
process-of-change. Accordingly,thestudyaddressedthefollowingquestions: (1)Whatarethemain
challengestopromotingEfSwithinthisUOcommunity? (2)Whatarethemaindevelopmentsand
actionsimplementedtopromoteEfSwithinthelocalcommunityandinwhatwaysaretheseactions
adaptedtoUOvaluesandnorms? (3)Whatdothestakeholdersperceiveasthemainachievements
andmajorongoingchallenges? (Figure1).
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Sustainability 2018, 10, x FOR PEER REVIEW 3 of 24

Figure 1. FrFaigmuerew 1o. rFkrafmoerwiodrke nfotirf yidienngtiftyhineg mthae imnacinh achllaellnegngeess aanndd aacctitoinosn csonccoenrncienrgn iinncgorpinorcaotirnpg orating
education-for-sustainability (EfS) within the ultraorthodox (UO) community, ultraorthodox going-
education-for-sustainability(EfS)withintheultraorthodox(UO)community,ultraorthodoxgoing-green
green city (UGC) municipality.
city(UGC)municipality.
The choice to provide answers to these questions by exploring the leaders’ point of view is
Thechovicaelutaoblpe roinv ivdieewa nosf wtheerisr tcoenthtreasl eroqlue easst ioesntasbbliysheexrsp loof rithneg pthroecleessa-dofe-rchs’anpgoei nats opfavrit eowf itshev aluable
inviewofthmeiurnciecinptarlaitly’rso pleoliacsy,e asntda bthliesihr ecormsomfittmheenpt troo cleeasdsi-nogf -locnhga-ntegrme achsapnagret woifthtihne thmeiur ncoimcimpaulniittyy’. spolicy,
The first stage in exploring the complex and extensive process of change occurring within the
andtheircommitmenttoleadinglong-termchangewithintheircommunity.Thefirststageinexploring
community is to gain insight, via this study, concerning the rational and reasoning that lead these
thecomplexandextensiveprocessofchangeoccurringwithinthecommunityistogaininsight,viathis
study,concerningtherationalandreasoningthatleadtheseleaderstoconductthespecificactions
theyundertook. Thesemayprovidethefoundationsforfurtherexplorationoftheprocess,fromthe
perspective of the citizens of the community. Furthermore, exploring the process this pioneering
municipalityisexperiencingprovidesinsightsthatmaycontributetodesigningsimilarprocessesfor
otherUOcommunitiesinIsrael,andfromabroaderinternationalperspective,maysuggestwaysto
involveotherminoritiesorsegregatedculturalgroupsintheincorporationofEfS.
This study’s point of departure is that the establishment of an environmental department in
this municipality reflects the decision-makers’ understanding that addressing the environmental
Sustainability2018,10,3721 4of25
challenges of the city, including EfS, requires adapting solutions to the cultural attributes of
the UO society and collaborating with participants outside the UO society, initially government
institutions. Thisisatwo-wayprocessinwhichthemunicipalityneedstofindwaystoadaptitselfto
institutionsexternaltoitscommunity,andtheseinstitutionsmustadaptthemselvestothecommunity’s
characteristics. Thispointofdeparturesituatesthisstudyinthetheoreticalfieldofmulticulturalism
andmulticulturaleducation.
1.1. CharacteristicsoftheIsraeliUltraorthodoxSociety
IsraelishometothelargestUOpopulationintheworld,~900,000,mostofwhomliveinseveral
urbanneighborhoods. Additionally,thereareafewexclusiveUOcitiesandsettlements. Whileoften
perceivedfromtheoutsideasuniform,theUOsocietyisdiverseandgroupedintodifferentstreams
accordingtospecificrabbinicalcourts[16]. Despitethisdiversity,somecommonattributescharacterize
thissectorasawhole. Significantly,theUOchoosetosegregatethemselvesfromthewiderIsraeli
society to preserve their unique lifestyle and extreme religious worldview. Their segregation is
reflected,forthemostpart,inwheretheychoosetolive,theireducationsystem,dresscode,religious
institutionsandpoliticalaffiliation[17]. ThoughIsraelprovidesamodern,high-techlifestyletomost
citizens,theUOsocietyacceptsmoderncircumstanceswithinstrictlimitsandregardsitselfasadirect
continuanceoftheauthenticJudaicwayoflife. Forexample,only41%oftheUOpopulationusesthe
internetascomparedto80%inthetotalIsraelipopulation.
TheUOcommunitylivesaccordingtotheJewishreligiouslaws(namely,halacha,literallymeaning
“thewaytobehave”,whichisthecollectivebodyofJewishreligiouslawsbasedonwrittenandoralTora.),
interpretingtheJewishliterarysourcesintheseverestmanner.Asanextremelyconservativesociety,theUO
followtheirparticularrabbi,whoservesnotonlyasaspiritualleader,butalsoastheirsupremeauthorityfor
allaspectsoftheirlives,includingdecisionsconcerningcontemporarydilemmas.Thissocietystillreflects
astronglypatriarchalethosandtraditionalfamilystructureinwhichwomenholdtheresponsibilityof
runningthehousehold,educatingthechildrenandprovidingtheconditionsthatenabletheirhusbands
todevotetimetoJewishreligiousstudies,whichholdsupremevalueandarethemen’srole[18,19].The
UOeducationsystemisindependentofthenationalpublicschoolsystem[16].Itisdividedintotwomain
tracks: theunofficialnationallyrecognizedschools(comprising57%ofthemaleand95%ofthefemale
UOstudents),whichareobligatedtothecorenationaleducationalcurricula,andtheindependentschools,
whicharenotobligatedtothenationalstandardsandhaveindependentcurricula. Gendersegregation,
whichcharacterizesthiscommunity,startsveryearlyintheschoolsystem:three-year-oldboysstudyinthe
heder(Heder(literally‘room”)—thespecialeducationalframeworkforultraorthodoxboysfromtoddler
(agethree)toBar-mitzvah(age13)wheretheylearnhowtoreadandstudytheToraandothercanonical
sources.).Throughouttheirschoolyears,fromthehedertotheyeshiva(Yeshiva(literally“sitting”)—the
specialeducationallyframeworkforpostBar-mitzvahboys),thecoreofmalelearningisJewishreligious
studies,whileothersubjectsaremarginalized,sincetheyareconsideredasawasteoftimethatshouldbe
devotedtoreligiousstudies[20]. Inthefemaleschoolsystem,frompre-schoolthroughouthighschool,
studentsreceivemoreexposuretonon-religioussubjects,includingscienceandhumanisticstudies,although
thisisstillmuchlessthanthenationalcurriculum.Only19%oftheUOhaveanacademicdegree.
TheUOpopulationisoneofthelowestsocioeconomicstatussectorsinIsrael;theproportionof
populationbelowthepovertylineissignificantlyhigher(52%ofthepopulation)thanthecorresponding
rate in the total Israeli population (19%). Per capita, income is 47% lower than the corresponding
amountinIsrael,amajorreasonbeingthehighpercentageofmendevotedtoreligiousstudies. Thisis
alsoreflectedingenderdifferencesintheUOworkforce: 78%ofthewomenwork(53%ineducation),
whileonly53%ofthemenwork(33%ineducation)[17].
ItisnoteworthythattheUOsocietyiscurrentlyundergoingaprocessoftransitioninmanyaspects
(e.g.,highereducation,mandatorymilitaryservice,workforce),leadingtotheirgreaterintegrationinto
thewiderIsraelisociety[21]. ThedecisiontopromotesustainabilityandEfSwithinUGC,including
increasedinteractionwithnon-religiousorganizations,reflectsthistransition.
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1.2. Judaism,EnvironmentandEfSintheUOSociety
From the environmental perspective, the UO population presents a complex picture. On the
onehand,thelifestyleofthissocialsectorischaracterizedbylowconsumptionlevelsincomparison
to the secular population [22]. While this may be an outcome of the low socioeconomic status
of this population, it more significantly reflects this community’s observance of a strict religious
lifestyle. ThebehaviorofobservantJews,includingtheirbehaviortowardstheenvironment,islargely
regulatedbyhalacha[23].Manyaspectsofhalachaleadtoaresource-conservativeandmodestlifestyle.
AcentralpillarofJewishandUObeliefsisthatGodexistsineverythingandatalltimes: humans,
animals,vegetationandlifelessobjectsallexistbecauseofGod’spresencewithinthem,hencehuman
interactionswitheverylivingorlifelessobjecthavemeaningspirituallyandethically. Jewishhalacha
andliterarysources(e.g.,theBible,Talmud,Midrashicliterature,Kabbala)arerichintheirreferences
tonature,human–naturerelationshipsandhumans’responsibilitytoprotecttheenvironment[24,25],
whichemphasizesthatcompleteinterdependencebetweenhumansandthenaturalworldisarecurring
themeinJewishreligiousnarrative. Thus,orthodoxpracticescanbeconsideredmorecompatiblewith
the environment in comparison to modern society’s lifestyles [26], although the reasoning behind
thisisnotdirectlyenvironmental. Whilehalachareflectsclearnormsconcerningdesirablewaysof
livingwithrespecttonatureandtheenvironment—topicsinherenttocontemporarysustainability
discourse—the human–environment relationship is treated from the perspective of the essence of
human’s life: human existence and living sustainably are deeply tied to the commitment to obey
God’scommands[26]. Althoughtheanthropocentricviewofhumandominatingovernatureforhis
ownbenefitisaprevailingthemeinJudaism,manyJewishtextsrepresentideasandprinciplesthat
areconsistentwiththeecocentricviewofhumannaturerelationships. Theseimposerestrictionson
how,whenandtowhatextentpeoplemayusenaturalresources[25],andimplysustainableways
ofliving[27]. Despitethis,apervasiveperceptionamongtheIsraelipublicisthattheUOsocietyis
lessenvironmentalornon-environmental[28],asreflected,amongotherthings,inrun-downurban
residentialareascharacterizedbygeneralneglectofthesurroundingsandpublicdomain.
Shilhav and Kaplan [29] claim that a tension exists between the high position the
human–environmentrelationshipholdswithinJewishsourcesandtheethicalobligationofJudaismto
respectandprotectnatureandtheenvironment,asopposedtoadistancingfromthisenvironmental
consciousnessinpractice. Vogel[26]identifiesfourcentralideasofJudaismthatmayexplainthis
tension: protecting the natural world is not the highest imperative; human life is more important
thannon-humanlife;naturewascreatedbyGodtobeutilizedandenjoyedaswellaspreserved;and
justashumanscanthreatennature,naturecanthreatenhumans. Thesearerelevanttothecurrent
discourseconcerningJudaism’sethicalrelationshipbetweenhumansandthenaturalworld. Shilhav
and Kaplan [29], who compared the environmental quality among different UO neighborhoods,
concluded that the low socioeconomic status and demographic characteristics of the community
onlypartiallyexplaintheenvironmentalproblemsthatcharacterizetheirneighborhoods,whilelack
of awareness (of both the UO community and government authorities) is also a significant factor.
ThestrategicmovemadebyUGCtopromotesustainabilitywithintheircityalignswiththeseauthors’
recommendationforintensiveactiontoincreasetheenvironmentalawarenessofthiscommunity.
1.3. MulticulturalismandMulticulturalEnvironmentalEducation
Marginalized cultural groups are often disregarded or under-represented in sustainability
discourseanddecision-makingprocesses;thesegroupsoftensufferfromenvironmentalproblems
morethandominantgroups,andtheirneedsaredisregarded. Marouli[30]claimsthatunderstanding
ofenvironmentalissuesandtheirproposedsolutionsareculturallylimitedtoandbytheperceptions
ofthedominantgroup. Multiculturalismseekstoaddressthisissue. Thisideologyseekstoadapt
people’sbeliefsandbehaviorstothemulticulturalnatureofsocietiesandcommunitiesworldwide[30].
Itembodiesthreedifferentmeanings: demographic,whichreferstotheexistenceofculturalethnic
diversity;ideological,whichunderlinesthelegitimacyofrecognizingdiverseidentitygroups;andfrom
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a programmatic political sense, it refers to policies designed to respond to the problems posed by
diversity,suchaspowerrelations,dominanceandaccesstoresources[30,31].
Multicultural education developed as the educational response, aimed at promoting
multiculturalism. Itreferstotwopractices: teachinginamulticulturalsocietyandteachingabout
cultural diversity [32]. This study falls under the practice of teaching within a multicultural
society and addresses the challenge of how to adapt EfS to a specific cultural group. Two major
approachescanbeidentifiedregardingmulticulturaleducation: pluralisticandparticularistic[33].
Thepluralisticapproachemphasizesteachinglearners’multiculturalismwiththeaimofacknowledging
andrespectingculturaldiversity,basedontheunderstandingthatnoonecultureis“above”others
andthereforesocialandpoliticalhierarchyisunacceptable[34]. Theparticularisticapproachfocuses
ondifferentialeducationforeachculturalgroup,emphasizingitsuniquecultureandvaluesbasedon
theassumptionthatitisimpossibletobridgeculturaldifferenceswithoutleadingtothedominance
of the major cultures over minority ethnic groups. According to this approach, there is no one
mandatoryvalueframe,ratherseparateandparticulareducationfordifferentculturalgroups[34–37].
Criticaldiscourseexistsconcerningbothapproaches.
Nordstrom[32]claimsthatmulticulturaleducationandenvironmentaleducation(EE)“aretoo
closetobeseparate”astheysharecommonvalues,goals,methodologiesandcontent. Accordingly,
multiculturalenvironmentaleducation(MEE)highlightstheimportanceofreachingouttoculturally
diversepopulationsandunderstanding,respectingandutilizingtheirperspectivesinEE.It“refers
to increased access of culturally diverse—not only the dominant groups—to EE and increased
representation of their worldviews in it” ([30], p. 28). MEE can be interpreted and enacted in
several ways: EE that works with culturally diverse groups; educating ethnic minorities with the
aim of empowering them to identify and assert their environmental rights; and as pedagogy for
promotingcross-culturalunderstanding,respectandcooperationconcerningenvironmentalchallenges.
Thisstudytiesmainlyintothesecondandthirdviews.
Theoretical discourse in the area of multicultural education is increasing, and educational
systemsareincreasinglyexplicitlyaddressingchallengesresultingfromincreasinglymulticultural
societies[38],leadingtothenecessityofschoolstopreparecitizensformulticulturalsocieties[34,39,40].
Withinthebroaderareaofmulticulturaleducation,thisstudyfocusesonenvironmentaleducation.
In the environmental context, the body of empirical work regarding its practice in multicultural
settings(e.g.,exploringtheperspectivesofparticipantsinsuchprograms)isstillinitsearlystages.
The following examples address some of such studies. In investigation of a Canadian (Canada is
the pioneering country in adopting multiculturalism in its educational policy.) EE curriculum for
multicultural school settings, teachers identified strategies and challenges in adapting EE to the
multiculturalcontext[39]. Examplesofobstaclestheyencounteredincludeconflictsbetweentheirown
valuesandthoseoftheirstudents,andalackof“commonlanguage”resultingfromlackofcommon
life experiences. It is reasonable to assume that such challenges are not unique to the Canadian
context. Another example explored a MEE program implemented in Israel, that brought together
IsraeliJewishandArab(Bedouin)youthtolearncollaborativelyaroundenvironmentprojectsaimed
atprotectingnaturallandscapes[41],focusingontheeducators’andwellasthelearners’perspectives.
Despitetheeducationalprogram’sbenefits,italsohighlightedseveralchallengesformulticultural
encounters,suchasdifferencesinteachingapproachesandlearningstylesbetweenthetwocultural
groups,aswellasdifficultiesincommunicationduetolanguageandculturalbarriers. Despitesuch
obstacles,thestudyrevealedthatbeyondincreasingtheparticipants’awarenessandwillingnessto
protecttheenvironment,alltheparticipantsacknowledgedthattheprogramenhancedintercultural
understandingandacceptance,whichdecreasedmutualprejudice[41,42].
School gardens provide a practical infrastructure for multicultural education and offer a
specificopportunityinthecontextofMEE[43]. OneexampleisanAustralianmulticulturalschool
garden program implemented in a culturally-diverse school with a large proportion of migrant
and refugee families [44]. The study found that the families’ learning around the garden created
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a‘community-of-learners’andprovidedtheopportunitytoexpressthestudents’culturalheritage.
Importantly,thisprogramdemonstratesdevelopmentofa‘space’thatfacilitatesasense-of-belonging
andformingconnectiontothelocalenvironment. ThisissupportedbyRichardson’s[43]investigation
offood-orientedandgardeneventsintheUSA,basedonwhichheclaimsthatsucheventsarebeing
developedtofacilitateschool–communitypartnerships, whichareacknowledgedasanimportant
elementofprogressivemulticulturalagendaandeducation.
2. Methodology
2.1. StudySiteandParticipants
This study was conducted with the municipality of one of the largest UO cities in Israel,
with a population of 188,000: 40% < 0–14 years, and is one of Israel’s most densely urban areas
(54,075people/km2). Atthetimeofthisstudy,therewere~14,086schoolchildren: 54%maleand46%
female[29].
NineadministratorsinvolvedinimplementingEfSinthiscitywereinterviewed;someofthem
weredirectlyemployedbyUGCandotherswereemployeesofgovernmentandnon-governmental
organizationsthatprovideEfSservicestothemunicipality. Alltheparticipantsholdkeyfunctions
withrespecttopolicydecisionsconcerningEfSanddevelopmentandimplementationofEfSwithin
thisUOcommunity. Allhaveacademicand/orprofessionalenvironment-relatedbackground. Table1
outlinestheparticipants’affiliations,positionsandrelevantresponsibilitiesconcerningEfS.
2.2. DataCollectionandAnalysis
Thisstudyimplementedaninterpretivequalitativeapproach[45]. Thedatawerecollectedfrom
twosources:
Documents—documentspertainingtoenvironmentalmanagementandEfSactivityconductedby
themunicipalitywereprovidedcourtesyofthemunicipality. Theseprovidedinformationrelevantto
thesecondresearchquestionandincludedthechronologicaldevelopmentofmajorenvironmental
managementactions, mainlyEfS,withinthemunicipality; thedifferentwaysinwhichithasbeen
conductedsinceitsinitiation;differenttargetgroupswithintheUOcommunity;theextentofactivity
withinthedifferenttargetgroupsandeducationalframeworks(formalandnon-formal);andvarious
logisticaspectspertainingtotheimplementationofEfS.
Interviews—Semi-structured, in-depth interviews were conducted with the participants.
Theinterviewswerethesourceofinformationpertainingtoallresearchquestions. Theseinterviews
wereconstructedaroundthefollowingaspects: (a)HowthestakeholdersperceivetheideaofEfSin
thecontextoftheUOcommunity, andhowtheseideasshouldbetranslatedintopractice; (b)The
waystheyareinvolvedindesigningandimplementingEfSinUGC’scommunity;(c)Challengesthey
encounterinincorporatingEfSwithintheUOcommunityandhowtheseareaddressed;(d)Examples
ofachievementsandsuccessesofEfSinthecontextofUGC;(e)Insightstheyhavegainedfromtheir
experience,andrecommendationswithrespecttopromotingEfSwithintheUOpopulation.
The three researchers conducted the interviews; in the majority of interviews, two of the
researchers were present. The interviews were conducted at the participants’ workplaces, lasted
60–90minandwereaudiotaped(andtranscribedverbatim). Inductivecontentanalysis,according
toCreswell,[46]andStraussandCorbin[45],wasconductedonthetranscriptstoidentifyemergent
categoriesandthemesfocusingon: (a)differentcomponentsofthemajordevelopmentsconducted
by the UO municipality to promote EfS (see Table 2), (b) different areas of the EfS (see Table 3).
Forvalidation,analysiswasconductedindependentlybythethreeresearchers,eachofwhomcreated
aninitialcategorization. Theseoutcomeswerecomparedanddiscussedamongtheresearchersand
reviseduntilagreementwasreachedregardingthecategories. Onlythesefinaloutcomesarepresented
asthedata.
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Table 1. Background data of the participants regarding their involvement in EfS in the ultraorthodox municipality (All names of participants and places
arepseudonyms).
NameandAffiliation
RoleandPosition MajorResponsibility(ConcerningEfS) DurationofInvolvementinEfSinUGC
toUOCommunity
MunicipalityEmployees
Responsibleforenvironmentalmanagementwithinthecity;Established
Abraham,maleultraorthodox HeadofthemunicipalityEnvironmentalDepartment 2012–present
theEEunit
EfS-coordinatorinthemunicipality,undertheheadofthe Responsibleforalldecisions(budgetary,administrative,logisticand
Rebecca,femaleultraorthodox 2012–present
environmentaldepartment pedagogical)concerningEfS
ViceEfS-coordinator; AdaptsthelearningmaterialsandincorporatesEfSwithinformal
Sima,femaleultraorthodox 2015–present
AlsoemployedasEEmentorinaleadingenvironmentalNGO educationsystem
Landscapearchitectofthemunicipality
Zippora,femaleultraorthodox Guestlecturerofscienceeducationinthelocalfemale Landscapedesignerandprofessionalconsultation 1990s–present
seminar-of-education
EmployeesofGovernmentalMinistries
RegionalEfScoordinatoroftheMoEP
Previouslyaffiliatedwithneighboringsecularmunicipalitywhich ResponsiblefortheMoEPbudgetallocatedtothismunicipality;provides
Naomi,femalesecular providedEfSservicestothismunicipality professionalEEconsultation. 1994–2003
Currentlydirectlyaffiliatedwiththismunicipality 2003–present
PreviousEfScoordinator(positionsharedwithaneighboring
ResponsibleforallaspectsoftheEEactivityconductedduringthatperiod 2003–2009
secularmunicipality)
Sarah,femalesecular CurrentdirectorofaregionalgovernmentalEEcenterthatprovides ResponsibleforpolicyanddecisionsconcerningEfS(formal
2012–present
EEforlocalmunicipalities andnon-formal)
NationalandregionalEfSinstructorfortheultra-orthodoxsectorin ProfessionalassistanceinincorporatingnationalEEprogramswithinthe
Rachel,femaleultraorthodox 2015–present
theMoE educationsystem
EmployeesofEfSproviders
ChiefexecutiveofficerofanultraorthodoxenvironmentalNGOthat
Moishe,maleultraorthodox Involvedinnon-formalEfS 2012–present
workswithUGC
Fieldtripguideintheultraorthodoxeducationsystemthatprovides
Leah,femaleultraorthodox InvolvedinEfSintegratedinfieldtripsconductedwiththeschools 2012–present
servicestoUGC
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Table2.MajorDevelopmentsinPromotingEfSinUGCMunicipality(*).
2003–2010: 2011–Present:
Area FocusofActionand/orTargetAudience FirstStage SecondStage
(BeforeEstablishmentofLocalEnvironmentalUnit) (SinceEstablishmentoftheLocalEnvironmentalUnit)
Kindergartens 20femalekindergartens >50femalekindergartens(1750pupils)
Formaleducation ~15femaleelementaryschools(>5000pupils)
Schools Onefemalepost-secondaryeducationseminary 20maleHeders(>3000pupils)
onefemaleeducationseminary(1200students)
~50pre-schooleducators
~200femaleelementaryschooleducators
ProfessionaldevelopmentinEfS Short(oneday)andextendedprograms 20pre-schooleducators
>20maleeducators
5municipalemployees
Communitycenters,neighborhoods; LimitededucationalactivityconductedbyafewNGOs
Non-formaleducation MoreextensiveeducationalactivitiesconductedbyalargernumberofNGOs
intergenerationalactivities mainlyforfamilies
~10femalekindergartens
ConnectiontonationalEfSinitiatives, “Green-SchoolCertification” None
~5femaleelementaryschool
developmentsandprograms
Governmentcallsforeducationalproposals Limited,sporadic(conductedbythejointEfScoordinator) Responsetoongoingcallsonaregularbasis
FromtheMoE Limitedbudget,accordingtoad-hocrequests NationalandregionalEfSinstructorprovidesservicesforthemunicipality
Regionalcoordinatorprovidesservicestothejoint
BudgetandmanpowerforEfS FromtheMoEP EfScoordinator EfSbudgetallocationisaccordingtonationalcallsandspecificcriteria
Pre-plannedannualEfSbudget;AppointmentofspecificmunicipalEfS
Fromthelocalmunicipality Limited,forthejointEfScoordinator
coordinatorandassistanceEfScoordinator
(*)Dataprovidedbythemunicipalityenvironmentalunit(updated2018).
Sustainability2018,10,3721 10of25
Table3.MainAreasofEfSActivityConductedbyUGCMunicipality(duringthesecondstage).
AreaofActivity DescriptionofActivities Contribution
AdaptingprinciplesandcontentofsustainabilityandEfS(accordingtonationalstandards)intovalues,norms
andbehaviorsthatfittheJewishlawsandUOculture
ConsultingwithEfSexpertsinsideandoutsidetheUOcommunityconcerningEfScontentandwaysof • Increasesthenumberofformaleducationframeworksthat
visualizingthisforUO includeEfS
• Exposesmorestudentstoprinciplesofsustainability
AledaranpitninggmaantderdiaelvsefloorpsinchgoUoOls-EfScurriculaand Ofobrmtaianlianngdapnopnro-fvoarlm(caolnecdeurncaintigonedsuecttaitniognsalcontentanditsvisualization)ofUOreligiousauthoritiesforusein • Legitimizesincorporationofsustainabilityissueswithinthe
independentschools’UOcurriculum
CollaboratingwithfemaleseminariesinthedevelopmentUO-EfSlearningunits • Strengthensinternshipcomponentofstudent–teachers’programs
TeacherinvolvementindevelopingEfSprogramsforUOkindergartensandschools
AdaptingexistingmediaandcampaigningmaterialforUOschoolsandpublic • IncreasesexposureofUOcommunitytosustainabilityissues
• Improvesenvironmentalliteracyofenvironmentalleaderswithin
Participationofthemunicipalityadministratorsinacademicand/orprofessionalenvironmentalstudies
UGCmunicipality.
Professionaldevelopment ParticipationofUOkindergartenandschoolteachersinEfSworkshopsandprofessional
• Improveseducators’capacitytoconducteffectiveUO-EfS
developmentprograms
RegularparticipationinnationalgovernmentcallsforembeddingEfSinthelocaleducationalsystem • IncreasesgovernmentalsupportforEfS
Strengtheninginteractionwithgovernmentand CollaboratingwithenvironmentalorganizationsintheimplementationofnationalandlocalEfSinitiativesin • RaisesawarenessofenvironmentalorganizationstoUOneeds
environmentalNGOs UOschoolsandcommunity concerningEfS
• Decreasesstereotypicalpublicperceptionregarding
TrainingEfSfacilitatorsfromnon-ultra-orthodoxNGOstoworkwiththelocalcommunity environmentalismintheUOcommunity
• Increasesthenumberofformaleducationframeworksthat
Recruitingheadmastersofkindergartensandschools incorporateEfS.
IncreasingparticipationofschoolsinEfS • Exposesmorestudentstoprinciplesofsustainability.
Allocatingfinancialresourcessuitableforthesizeofthelocalschoolsandkindergartens • IncreasesschoolandkindergarteninvolvementinEfS
Organizingplace-basedEfSactivitiesandcompetitionsforfamiliesaroundJewishholidays
Establishingandmaintainingneighborhoodcommunitygardens • ExposesmaleadultsandchildrentoEfSandinvolvestheminit.
InvolvingthelocalUOcommunityinnon-formal Conductingeveninglecturesforthelocalpubliconenvironmentaltopics • EncouragesfamilyinvolvementinEfS
EfSinitiativesandactivities ObtainingactiveinvolvementandsupportofrabbisinpromotingEfSwithintheircommunity • Legitimizesincludingtheenvironmentanditsprotectionaspartof
UOdailylifeandbehavior
Publishingpopulararticles,informationandrecommendationsforfamiliesonenvironmentaltopicsinlocal
papersandnewsletters