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ENGINEERING, PATRIARCHY, AND THE PLURIVERSE: WHAT WORLD OF MANY WORLDS DO WE DESIGN? WHAT WORLDS DO WE TEACH?
Abstract
This paper presents a brief review of sustainability definitions and analyzes ways of designingtaught in our Engineering education system, specifically acknowledging the capitalist, patriarchal, colonial, Western world that much, if not most, of current Engineering practice situates itself within. Included in these frameworks are pluriversal design, co-design, participatory design, and discursive design. Another important topic that will be examined is the dualist perspective embodied in Engineering practice that creates a distinction between “man” and “nature”. While this problem is inherently systemic, our intention is to provide a partial record of our own critical selfreflection,contextualized using critical theory. It is intended as a starting place for settler-descendent NorthAmerican educators to begin to contextualize our own approaches, not as a way for us to guide steps forward, but instead to begin a self-critique of current approaches that need continued work.
... User feedback Gathered through research methods Gathered throughout the design process through active collaboration Example Conducting interviews and surveys to gather information on how people use their homes Active collaboration between users and designers in the design of housing initiatives Source: [40][41][42]. ...
This paper presents a user-centred design method for developing prototype housing designs in the Paipe community of Abuja, Nigeria, addressing the challenges posed by rapid urbanisation in low- and middle-income countries (LMICs). UCD is a qualitative methodology that prioritises end users in the design process. This study employs qualitative methods to collect data through interviews, field surveys, and site analysis using a single case study. The UCD approach was used to develop a profile of residents and identify their needs and preferences. Thematic analysis of the data led to the creation of design specifications and prototype designs. Two design options were developed: a cluster design based on field survey observations and an enclosed modern design based on residents’ preferences. This study contends that user-centred design (UCD) is essential for sustainable housing provision in LMICs, aligning with the United Nations’ adequate-housing programme.
... 140). Mutch et al. (2021;Canada) question the worlds we teach in engineering design "as a starting place for settler-descendent North American educators to begin a self-critique of current approaches that need continued work" (p. 1). Ochoa-Duarte and Peña-Reyes (2020; Columbia) offer buen vivir, based on Latin American ideas and centered on biocentrism, postcapitalism, decolonialism, and depatriarchalization, as an alternative to the Global North-centered UN Sustainable Development Goals (SDG) and to support the sociotechnical education of engineers. ...
The Calls to Action published by the Truth and Reconciliation Commission of Canada express a need for post-secondary institutions to integrate Indigenous knowledge and teaching methods into the classroom. In response, engineering programs across Canada have started to explore what decolonization and Indigenization might look like in the context of engineering education. Moodie [20] has theorized five threshold concepts that may be useful for understanding learning in the context of Indigenous Studies for non-Indigenous students and faculty. This paper presents an analysis of threshold concepts for student learning around decolonizing engineering, using secondary accounts of two engineering students’ experiences with Indigenous Knowledges and worldviews in an engineering classroom. We explore how incorporating Indigenous Knowledges in engineering education may require students to cross ontological and epistemological thresholds.
This article examines the impact of culturally responsive pedagogy in an introduction to university course developed in collaboration with local and place-based First Nations communities, Aboriginal Access Studies and the Faculty of Education of the University of British Columbia’s Okanagan Campus. In keeping with requests that Indigenous worldviews be incorporated into curriculum, the content of EDUC 104, modelled on the University of South Carolina’s University 101 Programs, was adapted to incorporate Indigenous traditions of teaching and learning. The introductory course included a holistic approach aimed at supporting the social and emotional well-being of students. Facilitated by peer mentoring, collaborative circles of learning introduced seminal concepts and facilitated the progressive use of newly learned skills. As part of a longitudinal research, the following presents the content of interviews conducted at the conclusion of the courses. Analysis indicated that three themes emerged emphasizing the importance of the circles of learning, peer mentoring, and the relationship with the instructor. In particular, the results demonstrated the perceived value of the course from the students’ perspectives.
Since the release of the Final Report of the Truth and Reconciliation Commission of Canada, Indigenization efforts at Canadian Universities have grown markedly. There have been cluster hires, curriculum overhaul, and the creation of Indigenous spaces. Despite this important shift, the meanings and tensions associated with these efforts have not been well documented in research. Drawing from a case study of the Indigenous Food and Medicine Garden at Western University (London, Ontario, Canada), and framed within the concept of environmental repossession, this paper describes local meaning of the Garden, as shared by Indigenous and non-Indigenous students, faculty and staff members who have been involved with the Garden since its inception in 2014. Our findings reveal that while the Garden provides a vitally important space for the Indigenous community at Western to practice, share and strengthen their Indigenous Knowledges, the broader structure of the university environment both challenges the Garden’s sustainability and limits its potential usage and growth. Similar to what we are seeing in other university environments, the reconciliatory impact of Indigenization projects, such as Gardens, relies heavily on the strength of relationship between Indigenous people and the University Administration, and also on the ability of Indigenous people to be self-determining in these spaces.
Aboriginal social work is a relatively new field in the human services, emerging out of the Aboriginal social movement of the 1970s and evolving in response to the need for social work that is sociologically relevant to Aboriginal people. Aboriginal social work education incorporates Aboriginal history and is premised upon traditional sacred epistemology in order to train both Aboriginal and non-Aboriginal social workers who can understand and meet the needs of Aboriginal people. The deficiencies of contemporary cross-cultural approaches and anti-oppressive social work education are highlighted as a means to emphasize the importance of socialwork education premised upon relevant history and worldview. The values and responsibilities that derive from Aboriginal worldview as the foundation for Aboriginal social work education are discussed in terms of the tasks that are impliedfor the educator and student of Aboriginal social work. Such tasks include self-healing, decolonization, role modeling, developing critical consciousness, and social and political advocacy. Aboriginal social work education, a decolonizing pedagogy directed to mitigating and redressing the harm of colonization at the practice level, is a contemporary cultural imperative.
This article identifies core dimensions in the notion of “sustainability” as it is conceptualized among Indigenous peoples. These are context-based relationality, community-based governance, education, language, quality of life and health, and communal recognition of certain nonhumans as life-givers. Taking into account different Indigenous cultural and socio-philosophical experiences and their process of sociality with different life forms, it has become clear that these are little spelt out in the previous sustainability definitions. Thus, understanding how local interconnections are sustained and reproduced, both for humans and nonhumans, should inform policy mechanisms as well as new forms of evidence. We want to point out that the UN Sustainable Development Goals (SDGs) cannot and should not be taken as universal due to conceptual and moral differences among different communities and peoples.
Relational thinking has recently gained increasing prominence across academic disciplines in an attempt to understand complex phenomena in terms of constitutive processes and relations. Interdisciplinary fields of study, such as science and technology studies (STS), the environmental humanities, and the posthumanities, for example, have started to reformulate academic understanding of nature-cultures based on relational thinking. Although the sustainability crisis serves as a contemporary backdrop and in fact calls for such innovative forms of interdisciplinary scholarship, the field of sustainability research has not yet tapped into the rich possibilities offered by relational thinking. Against this background, the purpose of this paper is to identify relational approaches to ontology, epistemology, and ethics which are relevant to sustainability research. More specifically, we analyze how relational approaches have been understood and conceptualized across a broad range of disciplines and contexts relevant to sustainability to identify and harness connections and contributions for future sustainability-related work. Our results highlight common themes and patterns across relational approaches, helping to identify and characterize a relational paradigm within sustainability research. On this basis, we conclude with a call to action for sustainability researchers to co-develop a research agenda for advancing this relational paradigm within sustainability research, practice, and education.
This article explores the intersectional identities of Indigenous peoples who may walk the path “in-between” Indigenous and settler nationhood, and the implications that reside in that ethically ambiguous space. Employing the use of personal narrative, poetry, ¹ and decolonizing perspectives, this work positions identity as a politicized construct that continues to surveil Indigenous bodies, marking them as threats to settler advancement. This article asks questions around what it means to be Indigenous in a time of social unrest, when your life is marked by colonial interference but your skin is not; is resisting colonialism enough to create spaces for all Indigenous peoples to thrive?
Indigenous research as discourse and practice has challenged researchers worldwide to foreground our work with clear attention to knowledge hierarchies and power inequities, ontologies and epistemologies, and critical ethical considerations. Yet, in the recent decade, it is not the rise of Indigenous research agendas but community-engaged scholarship that has been the focus of institutionalization at universities in the USA and elsewhere. In this commentary, we revisit Indigenous research and its political and liberatory agenda and offer a re-centering of research through peoplehood that is founded in Indigenous connections to place, cultural practices, and social justice work.
All research is guided by a set of philosophical underpinnings. Indigenous methodologies are in line with an Indigenous paradigm, while critical and liberatory methodologies fit with the transformative paradigm. Yet Indigenous and transformative methodologies share an emancipatory and critical stance and thus are increasingly used in tandem by both Western and Indigenous scholars in an attempt to decolonize methodologies, research, and the academy as a whole. However, these multiparadigmatic spaces only superficially support decolonization which, in the Canadian context of settler colonialism, is a radical and unsettling prospect that is about land, resources, and sovereignty. Applying this definition of decolonization to the decolonization of research paradigms, this article suggests that such paradigms must be developed, from scratch, conjointly between Indigenous and Western researchers.
As movements for social justice within settler colonial states like Canada and the United States begin to centralize Indigenous struggles for sovereignty as foundational to liberation, non-Indigenous movement participants are challenged to contend with what it means to decolonize within their respective movements. This article explores the potential to engage in decolonizing research methodologies among non-Indigenous anti-authoritarian activist groups. Based on an ethnographic and qualitative research with activists, this paper highlights three core themes emerging out of an attempt to assert a decolonizing methodological approach to research in non-Indigenous activist communities, including: identity and belonging, accountability and consent, and responsibility and appropriation.
Following the release of the Truth and Reconciliation Commission of Canada’s Calls to Action, Canadian universities and colleges have felt pressured to indigenize their institutions. What “indigenization” has looked like, however, has varied significantly. Based on the input from an anonymous online survey of 25 Indigenous academics and their allies, we assert that indigenization is a three-part spectrum. On one end is Indigenous inclusion, in the middle reconciliation indigenization, and on the other end decolonial indigenization. We conclude that despite using reconciliatory language, post-secondary institutions in Canada focus predominantly on Indigenous inclusion. We offer two suggestions of policy and praxis—treaty-based decolonial indigenization and resurgence-based decolonial indigenization—to demonstrate a way toward more just Canadian academy.
The Integrated Network for Social Sustainability (INSS) is a research-coordination network supported by the National Science Foundation that is currently in its third year of activities. Individual and institutional members, representing a wide range of fields and interests, are devoted to addressing social sustainability as an important, understudied issue under the broader rubric of sustainability and sustainable development. The INSS has developed a number of affinity groups and a set of activities to facilitate its development. An annual conference draws members together to review and report on their efforts. At the first conference, a group interested in developing a research agenda formed. This Community Essay shares its members’ perspectives about priorities for future research and education on social sustainability, highlighting efforts for greater inclusion of marginalized populations in research.
At the threshold of the twenty-first century, the concept of autonomy is a disputed term within academia and among different social sectors globally and regionally. In particular, the meaning of the term ‘autonomy’ remains elusive and highly contested in the relationships between Indigenous Peoples and Latin American states. The case studies and reflections presented in this special issue provide evidence that the concept of autonomy is not enough to understand the complex relationships between Indigenous Peoples and the kind of state that prevails today in Latin America. Throughout the region, capitalism as a global mode of production continues to expand and dominate, liberal democracy is characterized by limited levels of pluri-cultural participation in state decision-making, and there is widespread corruption and abuse of power among state officials at different levels. Moreover, liberal democracy continues to disregard the pressing socio-economic needs of the low-income sectors of society, in particular Indigenous Peoples. After reviewing the materials included in the special issue, this introductory essay argues that a theoretical convergence between decolonial and Indigenous studies and scholarship can offer an enhanced perspective for interpreting the meaning of autonomy.
On 21 June 2007, the (then) Prime Minister of Australia, John Howard, announced an ‘emergency intervention’ into Aboriginal communities in the Northern Territory. The intervention was justified as a crisis response to allegations of widespread child sexual abuse in Aboriginal communities, allegations contained in the Ampe Akelyernemane Meke Mekarle: ‘Little Children Are Sacred’ report. The terms of the intervention were far-ranging, including the quarantining of welfare payments, new alcohol restrictions, compulsory health checks for children, and the acquisition of townships by the government through five-year leases. This article argues that the neo-paternalism of the federal intervention is a simplistic and wrongheaded response to the complex reality of Indigenous political culture. Australia's colonial history has created a range of dependencies in Aboriginal communities, against which Indigenous people have struggled in their quest for greater autonomy. Recent debates about the contribution made by ‘welfare dependency’ to the breakdown of social norms in many communities have paved the way for paternalistic policy that seeks to control Aboriginal people's behaviour through coercion and punishment. This article concludes that such policy is precisely the wrong response to problems in Aboriginal communities, as it will further entrench the dependencies that have caused social breakdown in the first place.
Designers have been moving increasingly closer to the future users of what they design and the next new thing in the changing landscape of design research has become co-designing with your users. But co-designing is actually not new at all, having taken distinctly different paths in the US and in Europe. The evolution in design research from a user-centred approach to co-designing is changing the roles of the designer, the researcher and the person formerly known as the ‘user’. The implications of this shift for the education of designers and researchers are enormous. The evolution in design research from a user-centred approach to co-designing is changing the landscape of design practice as well, creating new domains of collective creativity. It is hoped that this evolution will support a transformation toward more sustainable ways of living in the future.
This article describes critical design ethnography, an ethnographic process involving participatory design work aimed at transforming a local context while producing an instructional design that can be used in multiple contexts. Here, we reflect on the opportunities and challenges that emerged as we built local critiques then reified them into a designed artifact that has been implemented in classrooms all over the world.
Terminology in the field of sustainable development is becoming increasingly important because the number of terms continues to increase along with the rapid increase in awareness of the importance of sustainability. Various definitions of terms are used by different authors and organizations, for example, green chemistry, cleaner production, pollution prevention, etc. The importance of this topic has stimulated research into the problems of clarifying ambiguity and classifying terms used in the sustainability field. This paper provides results of the literature survey and summarizes the definitions of the terms, focusing on the environmental engineering field. In some cases, it proposes an improved definition. A hierarchical classification of the terms and their relationships has been based on a layer format that is presented graphically.
Computing technology is now so entwined with everyday life that enquiries into human computer interaction (HCI) are also studies of society and culture Cultural and Critical theory is then increasingly relevant to studies of Human Computer Interaction (HCI). It is both timely and important to develop understandings of the strengths and limitations of the various perspectives available within the fractious traditions of cultural and critical theory. This workshop will consider the challenges of making such theory relevant and accessible to HCI and interaction design.
Few musical genres have such a deep rooted connection to crime and violence as rap music. This chapter traces rap music’s checkered past by zooming in on a theme that runs throughout the history of the musical genre: rap’s longstanding and complex relation with authenticity which is reflected in the phrase “keeping it real.” As an aspect of the broader hip-hop culture, the origin of rap could be traced to the streets of the inner-city neighborhoods of the United States. In the 1980s and 1990s, (gangsta) rap music stirred up controversy due to realness and realism in the explicit lyrical content of profanity, misogyny, criminality, and violence. These foundations of rap music have spawned a musical culture in which “bragging and boasting” and tales of criminality, violence, and misogyny are considered genre conventions. However, not all the performativity and violent posturing can be chalked up to lyrical formulas of the genre. “Keeping it real” remains of the utmost importance for rappers, street-oriented persons, and other audiences alike. The Internet, and social media in particular, has further complicated the relation between “art” and “life.” This chapter shows that the importance of “keeping it real” in rap culture has metamorphosed into the act of “keeping it hyperreal” with a quest beyond authenticity in constructing street credibility.
The role of design, both expert and nonexpert, in the ongoing wave of social innovation toward sustainability.
In a changing world everyone designs: each individual person and each collective subject, from enterprises to institutions, from communities to cities and regions, must define and enhance a life project. Sometimes these projects generate unprecedented solutions; sometimes they converge on common goals and realize larger transformations. As Ezio Manzini describes in this book, we are witnessing a wave of social innovations as these changes unfold—an expansive open co-design process in which new solutions are suggested and new meanings are created.
Manzini distinguishes between diffuse design (performed by everybody) and expert design (performed by those who have been trained as designers) and describes how they interact. He maps what design experts can do to trigger and support meaningful social changes, focusing on emerging forms of collaboration. These range from community-supported agriculture in China to digital platforms for medical care in Canada; from interactive storytelling in India to collaborative housing in Milan. These cases illustrate how expert designers can support these collaborations—making their existence more probable, their practice easier, their diffusion and their convergence in larger projects more effective. Manzini draws the first comprehensive picture of design for social innovation: the most dynamic field of action for both expert and nonexpert designers in the coming decades.
As part of the Philosophy of Science series of Invited Commentaries, this article on critical theory describes the origins of this research paradigm and its key concepts and orientations (ontology, epistemology, axiology, methodology, and rigor). The authors frame critical theory as an umbrella term for different theories, including feminism, anti-racism, and anti-colonialism. They emphasize the structural analysis that critical scholars conduct to uncover and sometimes address the role that social, political, cultural, economic, ethnic, and gender factors play in health professions education. They note the importance of acknowledging one's social location when doing critical research, and highlight the core values of democracy and egalitarianism that underpin critical research. Methodologically, the authors stress how critical scholars reject singular truths in favor of more nuanced portraits of concepts and events, mobilize inductive approaches over deductive ones, and use critical theory to develop their projects and analyze their data. Following upon this elucidation of critical theory, the authors apply this paradigm to analyze the sample case of Lee, a medical resident who was involved in a medication error. The authors conclude that research conducted in the critical tradition has the potential to transcend individualistic accounts by revealing underlying structural forces that constrain or support individual agency.
Education for Sustainable Development (ESD) largely emerged from Environmental Education (EE) models to teach how actions for ‘development’ positively and negatively affects our societies and the rest of nature, to then determine how such actions can be ‘sustainable’ without causing current or future socio-environmental oppressions. However, the ‘development’ has been increasingly taught as adhering to normalized neoliberal ideologies. This article provides a critical analysis of reinventing environmental pedagogies to center the ‘reading’ of development framings through the following questions: ‘What is development?’, ‘Who is it for?’, and ‘What are the politics behind it?’ Emergent from two research projects, centering the teaching of critical literacies (i.e. ecopedagogical literacies) to read ‘development’ and ‘sustainability’ was found essential in higher education. Rooted in critical theories and Freirean popular education movements in Latin American, ecopedagogy is transformative teaching in which educators dialectically problem-pose the politics of socio-environmental connections through local, global, and planetary lenses.
Canadians live with a legacy of troubled relationships between Indigenous Canadians and non-Indigenous Canadians, rooted in a history of colonialism and racism. Aligned with the Truth & Reconciliation Commission's Calls to Action and the University of Manitoba's Strategic Priorities 2015-2020, The Faculty of Engineering is planning curriculum initiatives to incorporate Indigenous Knowledge, perspectives and design principles.The paper reviews the conceptual approach which encompasses both the culture of the institution as well as specific curriculum initiatives. These curriculum initiatives include redeveloping three core courses, first-year Design in Engineering, third year Engineering Economics, and third year Technology & Society for explicit inclusion of Indigenous knowledge, perspectives, and design principles; integrating Indigenous design emphases in capstone design courses, including Indigenous design principles and design application of importance to Indigenous communities, such as infrastructure development, energy independence, and food security; increasing the participation of Indigenous students in the Coop/Industrial Internship Program (IIP), and using the Coop/IIP to build authentic linkages to Manitoba Indigenous communities and environments; and, fostering linkages between teaching and existing faculty research programs
Every product or system that we consume or use affects our lives and the environment during its production, consumption and disposal. Emissions and wastes are generated which contaminate soil, water and air, the key life support systems on earth. If these support systems will stop functioning in their natural form, then survival and wellbeing of various living things will be endangered. Thus a product or a system should be conceived based on the principles of sustainability. There exist number of definitions on sustainability making it difficult to choose one for application. So in this paper we aim to discuss the definitions of sustainability from different contexts i.e., global and local, temporal and spatial, measurable and non-measurable, and clear and ambiguous. From the analysis we found most of the definitions are global, non-measurable and ambiguous. We need measurable and clear definitions of sustainability to be used in various situations.
AIChE meeting focuses on need for recycling and pollution prevention technologies, processes near commercialization
The government of Bolivia led by President Evo Morales and the Movement Toward Socialism (MAS) party claims to be constructing a new postliberal or plurinational state. However, this alleged experiment in plurinationalism conflicts with two central elements of government and MAS party strategy: the expansion of the economic development model based on the extraction of non-renewable natural resources, and the MAS's efforts to control political space, including indigenous territories. This article analyzes these contradictions by examining how Bolivia's constitution and legal framework appear to support indigenous autonomy while simultaneously constraining it. Specifically, it explores how political and bureaucratic processes have seriously limited opportunities to exercise indigenous rights to autonomy. The article makes a comparative analysis of the implications of Bolivia's experience for indigenous autonomy and plurinationalism for other resource extraction–dependent states.
In this article, a group of four indigenous Māori educators and one non-Māori educator comment on a proposed amendment to the New Zealand National Curriculum Framework to replace the current separate sets of skills, values and attitudes with five generic performance-based key competencies. The paper discusses important parallels between western/European sociocultural theorizing on human development and learning (on which the key competencies seemed to be based), and the values, beliefs and preferred practices that are embodied within an indigenous Māori cultural worldview (Te Ao Māori). A Māori worldview is characterized by an abiding concern for the quality of human relationships that need to be established and maintained if learning contexts are to be effective for Māori students, and for these relationships to balance individual learning and achievement against responsibilities for the well-being and achievement of the group. Within such a worldview, education is understood as holistic, collective, experiential and dependent upon a free exchanging of teaching and learning roles. The article describes five specific cultural constructs within this worldview that highlight Māori traditional understandings of human development and learning and teaching, and aligns and compares these constructs with the five key competencies proposed. The article argues that the worldviews of Māori people in New Zealand provide an extensive and coherent framework for theorizing about human development and education, and are able to contribute strongly and positively to the development of a national school curriculum for the benefit all students. Implications for other contexts can also be drawn.
This article discusses sustainable development, a policy which attempts to balance environmental preservation and economic growth, and promises a way to provide a decent life for Earth's human inhabitants without destroying the global ecosystem. Sustainable development is an effort to use technology to help clean up the mess it helped make, and engineers will be central players in its success or failure. Key aspects include more efficient energy use through conservation measures and switching to renewable sources, waste minimization, much greater recycling and reuse of materials, more comprehensive economic/environmental assessments employing life-cycle analyses, and better management of resources.
This paper examines the need for large-scale, sustainable changes, and the effects of citizens' active participation and design co-operating to realise such changes. Section 1, starting from Pelle Ehn's last contribution, deals with participatory design and how it can be extended from the traditional idea of participation as the integration of users in projects, to the concept of participation as the interaction of active groups of citizens with open and articulated processes in the direction of socio-technical changes. Section 2 introduces the idea of planning by projects strategy and presents five design projects. Section 3 discusses how participatory design can be extended to give a rationale for these large-scale projects and what designers did in practice: triggered citizens’ interest, aligned their motivations and empowered their capabilities. The idea emerging from this discussion is that when participatory design is intended as an approach aiming at broad and complex transformation processes its traditional notion must integrate the concept of social innovation (first step) and evolve towards the idea of an open process where a multiplicity of small, diverse, participated initiatives (or local projects) interact (second step) to achieve a larger vision.
In the colonies of settlement, the practice of engineering acquires certain characteristics that distinguish its history from that of Europe and the United States. Often, these are shaped by the requirements of the land and its newly‐founded cities. In Australia, instructive comparisons and contrasts arise that link, yet separate, local traditions from their British and American counterparts. This essay explores some theoretical and narrative dimensions of engineering history in Australia, as seen through the history of colonial engineering and its subsequent traditions during the period from first European settlement to ca. 1939.
In this article, we will introduce a co-design method called Storytelling Group that has been developed and tested in three service design cases. Storytelling Group combines collaborative scenario building and focus group discussions. It inspires service design by providing different types of user information: a fictive story of a customer journey is created to illustrate a ‘what if’ world, users tell real-life stories about their service experiences, users come up with new service ideas, and they are also asked about their opinions and attitudes in a focus-group type of discussion. The method was developed for service design cases where a longer time perspective has an important role. Moreover, the method is a quick start for actual design work but still includes users in the process.
illustration
Arturo Escobar is a Kenan Distinguished Professor in the Department of Anthropology at the University of North Carolina at Chapel Hill and associate editor of Development. His research interests are related to political ecology; the anthropology of development, social movements; Latin American development and politics. Escobar′s research uses critical techniques in his provocative analysis of development discourse and practice in general. He also explores possibilities for alternative visions for a post-development era. He is a major figure in the post-development academic discourse, and a serious critic of development practices championed by western industrialized societies.
While constructivism has made a considerable mark concerning learning in many areas of school learning, much less is evident
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to its international significance.
The purpose of this article is to examine a surge in the sciences surrounding the use of the concept of sustainable development. Data come from the annual frequencies of publications in various disciplines that use the concept of sustainable development as well as from a content analysis of documents. The article concludes that the surge was characterized by the use by scientists of established concepts in a new way, a form of cultural emergence; a prevailing locus of interaction revolving around a professional ideology; the prevalence of the emotions of fear and hope of deliverance from the threat; and an international arena of discourse occurring over a period of years and bounded by class-professional identities. The article demonstrates that a newer understanding of fads as collective surges in the sociology specialty area of collective behavior helps describe the use in the sciences of the concept of sustainable development during the late 1980s and 1990s. The surge is relatively short-lived, coterminous with the use of different meanings and practices of sustainable development. It cannot be understood as a superficial, odd, inconsequential, or frivolous event. Rather, it had important, lasting consequences in a number of areas, from economic and social development to professions.
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