Contemplative Practices in Higher Education for Sustainable Development: An exploration of their role for moving society towards sustainability

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(1)Master's Degree Thesis.

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(9) An exploration of their role for moving society towards sustainability. Roberta Domingues Charlotte Freudenberg Haley Mah Esther Zimmer. Blekinge Institute of Technology Karlskrona, Sweden 2020. Examiner: Primary advisor: James Ayers

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(13) Contemplative Practices in Higher Education for Sustainable Development An exploration of their role for moving society towards sustainability Blekinge Institute of Technology Karlskrona, Sweden 2020 Thesis submitted for completion of Master of Strategic Leadership towards Sustainability, Blekinge Institute of Technology, Karlskrona, Sweden. Abstract: In order for future sustainability leaders to stand a chance at tackling the sustainability challenge, they need to be skilled and capable enough to cope with them. Higher education for sustainable development (HESD) plays a crucial role in developing sustainability leaders. The intent of this research is to examine how contemplative practices (CPs) can be strategically used as a pedagogical tool to support the new leadership paradigm needed to move society towards sustainability. Through interviews, the study explored the current state of CPs in HESD by asking how and why they are used, and what barriers prevent them from being used more widely. Findings showed that: - CPs are not being used strategically as a tool in HESD - CPs can be used to support the development of sustainability leaders - HESD has a limited focus on inner transformation This study showed that the use of CPs as a pedagogical tool in HESD has significant impacts on individuals’ learning and inner transformation. At the same time, they support the development of individuals’ wellbeing and leadership skills towards sustainability. However, it was found that there are several barriers to overcome in order for this tool to be strategically used in HESD. Keywords: Contemplative Practices, Higher Education for Sustainable Development, Inner Transformation, Sustainability Leadership, Strategic Sustainable Development. i.

(14) Statement of Contribution We approached this thesis with the mindset “slow down to speed up”. This entailed taking the necessary time to build a shared mental model, which we learned is a never ending process that inspires the art of letting go. When we felt the pressure of time, we reminded ourselves that big tasks can be cut into little tasks. We also faced moments that required us to take a pause from our work, such as when three of the four group members returned to their home countries amidst the uncertainty of coronavirus. Although this meant writing our thesis from three different time zones, PDT, BST and CEST, we were very supportive of each other’s needs and balanced this successfully with the group’s needs. Despite the circumstances that we completed our thesis under, we wouldn’t have changed a thing. Working on a thesis as a group helped us to grow in countless ways, and we each contributed to this collective process in our own unique way. We took solace in knowing that we were in it together and saw the power of work being done communally. Ultimately, this helped us to embody systems thinking and witness that the whole is greater than the sum of its parts. Roberta had an important role in bringing this topic to life and growing it into what it became, and we offer her our gratitude for wholeheartedly welcoming us to be a part of the journey. During the thesis process, she had a gentle and authentic way of problem solving, especially in moments when we couldn’t see a solution. Her outstanding tolerance for each individuals’ needs have paved the way for each team member to find their equilibrium within the process. Charlotte’s vibrant and dynamic energy positively supported both the task and the team process. Undoubtedly, her logical mind and quick thinking greatly advanced the research process, and in general helped us reflect on our decisions. Charlotte has a caring and joyful spirit, which lightened our team process - time after time she showed us that being in a groan zone is only as tough as we let it be. We can’t thank her enough for keeping things real, and for always sensing the group’s needs. Haley’s continuous strive to reconnect to the root(s) and purpose(s) of any endeavour within this process has kept the team on track and connected to the common purpose for the research project. She contributed greatly with daring to question current ways of governing and has therefore led the team to define their own ways of tackling challenges. We are grateful for her contribution with which she guided the team to (re)connect time after time. Esther’s curiosity to try new ways of doing things, and her steady creative energy helped keep the spirit of the team alive, especially when the burden of the task weighed on us. She always took the time to listen, reminded us of the importance of our well-being and found ways to bring beauty and harmony to the team. She is a true team player and we don’t know what we would have done without her! We are also so thankful to have been a part of her journey to re-discover and re-invent herself - it’s been a blessing to witness. Roberta Domingues. Charlotte Freudenberg. ii. Haley Mah. Esther Zimmer.

(15) Acknowledgements It was truly a rewarding experience to co-create this work with the support of countless incredible human beings. We as a team feel overwhelmingly grateful to have worked with each and every one of you and hope that our kindred spirits added meaning and peace to your life. To our beloved families and dear friends who, even from far (Brasil, Canada and Germany among other places), have been sharing their love and supporting our dreams of becoming the change makers we aspire to be. To James, our primary thesis advisor, thank you for your supportive, caring, and gentle nature. Given the circumstances that we wrote this thesis under, we couldn’t have asked for more essential qualities in an advisor. To Merlina, our secondary thesis advisor, your quick mind and open heart guided us through our own uncertainty and complexity - thank you! To the master programmes that supported our research and contributed significant time and attention, we cannot thank you enough. We learned so much from your experience, wisdom, and perseverance to transform the sustainability curricula in higher education for sustainable development. We feel privileged to be able to share this knowledge and we hope that the research we have done continues to inspire innovative approaches in the field. To the Master in Strategic Leadership towards Sustainability Programme (MSLS), thank you for guiding our own inner work and for supporting our thesis to explore the interconnection between contemplative practices, sustainability, and leaders/change agents. We hope that this thesis helps pave the way for more research like it and we hope that future MSLS students pursue this highly rewarding path of research. Last but not least, we want to thank the forty-three amazing human beings that form the MSLS 2020 collective. The energy of each and every one of you has contributed to making this year an outstanding experience. When we think back we remember all of the inspiring workshops, intensive lectures, learner-led sessions, group work and presentations, moments of individual and collective care, house parties, gatherings on Karlskrona beautiful archipelago, and many more moments, which have come together to build the base of something incredible. Considering the unique circumstances that we had to face in our year, we think it is vital to remember this: “Everything changes. Nothing remains without change.” (Buddha) but “there is no power for change greater than a community discovering what it cares about” (Margaret J. Wheatley). We have grown to become a family and we will cherish living with the certainty of having family all over the world now. To this special bond, may it last for a lifetime.. iii.

(16) Executive Summary Introduction Society is currently facing the most complex challenge in human history, which is the systematically increasing degradation of socio-ecological systems on a scale never experienced before (Broman and Robért 2017, Scharmer and Käufer 2013, Rockström et al. 2009). In order to maintain the chance for a prosperous and flourishing life on earth, ensuring that humans' needs and wants are met within the carrying capacity of the planet, there is an urgency to genuinely align existing behavioural patterns with sustainability (Scharmer and Käufer 2013, Broman and Robèrt 2017). For that, the Framework for Strategic Sustainable Development (FSSD) provides a systematic approach to planning and acting for sustainability (Broman and Robèrt 2017). According to this framework, Strategic Sustainable Development (SSD) can be defined as a strategic mission to eliminate society’s unsustainable structures and behaviors, and create a sustainable society operating within the carrying capacity of socio-ecological systems (Broman et al. 2019). Considering this strategic mission, the sustainability challenge cannot be resolved only by new technology, policy or governance approaches (Abson et al. 2017, Meadows 1999, Wamsler 2018). Hence a growing number of researchers in sustainability science focus on the role of the “inner dimensions” of human beings and the potential of “inner transformation” as a powerful leverage point for sustainability (Wamsler et al. 2018, Frank et al. 2019, Leichenko and ÒBrien 2019, AMRA 2018). In this sense, inner dimensions are described as people's mindsets consisting of values, beliefs, worldviews, motivations and associated cognitive, emotional and relational capacities (such as mindfulness, selfawareness, compassion and empathy) (Wamsler 2019a). The ability of education to create individuals skilled with the competencies to guide sustainability transitions forms a leverage point in moving strategically towards sustainability (Wiek et al. 2015, Hopkins and McKeown 2002). However, the educational system has been changing at a rather slow pace in comparison to the pace of change in society and the world (Bodinet 2016). Yet, there is a much needed shift in mindset concerning the way education is being taught - a shift away from traditional economic thinking structures of growth and the educational needs behind them (Waddock 2013). Research has stated the need for more holistic “emancipatory” approaches (Wals et al. 2008). However, even with the commencing interest in inner transformation within institutionalised education, to date new conceptualisations and heuristics haven’t been connected systematically with sustainability education (Wamsler 2020). If the aim of higher education for sustainable development (HESD) is to develop sustainability leaders, certain skills and capacities have to be practiced and cultivated to support a change of mindset towards sustainability leadership. This future vision of education is beginning to consider the field of research on contemplative practices (CPs) in connection to inner transformation and sustainability (Wamsler 2018). Since sustainability issues are an implication of the inner lives of humans, contemplative practices can support getting in contact with this internal world and fostering many vital skills (Papenfuss et al. 2019). However, according to some authors CPs are rarely found in the syllabus and curriculum of institutions of HESD (Wamsler 2018). iv.

(17) Considering this, the main research question of this study is: What is the current state of contemplative practices in higher education for sustainable development? To answer this, we have three secondary research questions: - Sub Research Question 1: How are contemplative practices used as a tool in higher education for sustainable development? - Sub Research Question 2: What are the motivations for using contemplative practices in higher education for sustainable development? - Sub Research Question 3: What are the barriers preventing contemplative practices from being used more widely in higher education for sustainable development? Research Methodology To answer the research questions, this study was designed in two phases: data collection and data analysis. The research design selected for this study consisted of a combination of descriptive (fact finding) and exploratory (looking for patterns) research. A qualitative research strategy was chosen because of its strength to focus on words and meaning for the data analysis (Savin-Baden and Howell Major 2013). Phase 1: Data Collection. The data was collected in three stages: 1) Identifying a Research Sample; 2) Conducting Semi-Structured Interviews; and 3) Conducting a Questionnaire. Stage 1: Identifying a Research Sample. In order to select a sample that would be relevant to the research purpose, the master programmes and interviewees were required to meet the following criteria: 1) be a public university in “northern Europe” or Germany; 2) focus on sustainability and the development of sustainability leadership; 3) be taught in English; and 4) the interviewee had to be a programme designer/director/coordinator or senior teacher or professor of the programme. The fulfillment of criteria 1, 3 and 4 was ensured by checking the programmes and universities’ website. To fulfill criteria 2 the programme must use the word “sustainability” or “sustainable” and “leadership” or “change-agent” as a learning outcome in either its general programme description or as a learning outcome in one of its courses. In total 80 programmes fulfilled the first 3 criteria and were contacted for an interview request. From the list of 80 programmes, 22 formed the final research sample and participated in the study. Stage 2: Conducting Semi-Structured Interviews. First the interview structure was designed (Appx. C). In total 18 semi-structured interviews were conducted online, and each were approximately 60 minutes in length. The interviews provided deep and narrow data and suited the exploratory aspect of the research, especially when investigating in a field where experience is especially valuable to the results. Stage 3: Conducting a Questionnaire. First, the questionnaire was designed online. A questionnaire was sent to the interviewees that could not attend an interview. From this questionnaire, 4 complete responses were received. The questionnaire was a shortened version of the interview questions, and served as a substitute for an in-person interview. The master programmes that participated in an interview/ questionnaire represented the countries of: Finland (1), Germany (3), Estonia (4), Sweden (5), United Kingdom (6) and v.

(18) Ireland (3). Phase 2: Data Analysis. In this phase, the data was analysed, which included the transcription and analysis of the interviews. Deductive thematic analysis was applied because it facilitates the interpretation of identifiable themes and offers a more accessible form of analysis, particularly for those early in their research career (Braun and Clarke, 2006). In this study’s application of deductive thematic analysis, a structure based on the interview questions was used to analyse the data. This allowed the data to be easily grouped based on the research questions’ main themes. Three rounds of data analysis were conducted by three members of the research team. In the first round, the data from the transcriptions were categorized into 20 themes, which were informed by the interview questions. In the second round, the categorized data was coded. In the last round, the themes were refined by recognizing connections between them, and the codes were categorized into clusters which formed the sub-themes. From this refining process, four overarching themes and twelve sub-themes were identified to capture the answers to the main research question and sub-questions. Results and Discussion SRQ 1: How are contemplative practices used as a tool in higher education for sustainable development? From the total of 22 master programmes interviewed, 12 said they use CPs and 10 said they do not. The programmes who said they use CPs do not formally include them in the curriculum, course syllabus’, and learning outcomes. In addition, CPs are being implemented on a teacher level and the practices used are mostly ones that the teachers have familiarity with. Programmes appeared to focus more on “relational” practices, such as deep listening, dialogue and storytelling and “creative” practices, such as journaling, focusing on creativity and reflection. The results also suggested that the use of CPs in HESD varies greatly. This finding was closely connected to how the master programmes are developing sustainability leaders, as well as to their understanding of sustainability. Programmes with greater focus on developing the future sustainability leaders’ inner dimensions, described as mindsets consisting of values, beliefs, worldviews, motivations and associated cognitive, emotional and relational capacities, tend to use CPs more often. Likewise, programmes that utilised whole person pedagogies and teaching, and a more embodied sense of sustainability also tend to use CPs more often. However, despite many of the interviewees acknowledging the role of inner dimensions for sustainability leadership, within the programme it generally isn’t focused on, prioritized and further, there is a lack of knowledge on how to develop it strategically in institutionalized educational settings. This finding was shown to affect the extent to which CPs are used as a pedagogical tool for HESD, since the use and outcomes of CPs are closely linked to inner transformation. Furthermore, master programmes are not formally assessing and evaluating students nor the university’s response regarding the use of CPs. It can be concluded that the teaching of CPs should be connected with formal evaluations, assessing the responses of students and the university, exploring the benefits and gaps of using them as a pedagogical tool and how to improve their implementation.. vi.

(19) SRQ 2: What are the motivations for using contemplative practices in higher education for sustainable development? This study found four main interconnected benefits and outcomes that can support the justification of using these practices as a pedagogical tool in HESD: 1. The development of inner dimensions: creating spaces for master programmes to encompass the whole individual, encouraging inner transformation 2. A higher quality of reflection and learning: increasing students’ effectiveness across all the intended learning outcomes 3. Caring for the sustainability leaders’ wellbeing 4. Supporting the development of sustainability leadership and of the skills required for individuals to lead society towards sustainability Although these four outcomes were not formally assessed by the interviewed programmes, they were experienced by those programmes who applied some CP and were also mentioned by many of those who don't apply these practices, but reflected about the potential benefits of using them. Despite very little existing research about outcomes of contemplative pedagogies, our results suggested that these four main outcomes, which justify the use of CPs in HESD, are related to many of the effects of inner transformation and mindfulness for sustainability (see Figure 1.1). SRQ 3: What are the barriers preventing contemplative practices from being used more widely in higher education for sustainable development? This study found that master programmes experience a number of challenges that hinder the implementation of CPs within pedagogies used in HESD. These include challenges within higher education system, and more specifically within HESD: Challenges related to the higher education system ● Higher educational system follows a more traditional educational approach and focuses on developing “hard” skills. It isn’t structured for the personal development of students, it does not consider the individual as a whole and it does not focus on the development of personal skills or inner dimensions of individuals. ● Increased marketization of education: academia is in general secular, meritocratic, and economically focused, and as a result, education is seen as a product, and students as a product output. ● Using CPs can lead to a reputational risk to the culture of higher education; these practices are not taken seriously and many academics are skeptical about them. Challenges related to HESD ● Higher Lack of understanding of how CPs speak to sustainability in academia, or unawareness of the possibilities of using CPs and what it provides for HESD. ● Lack of scientific research and critical assessment of what the different types of contemplative practices do for the individual and collectives. ● Lack of training on CPs and capability from the staff to be able to apply them. ● No clear understanding of how to implement CPs in the programme to support learning outcomes and the process of learning, as well as how to integrate it in the subjects and recognition that there might not be one right way of applying them.. vii.

(20) ● Recognition that in order to be successful, the use of CPs would need to be done by staff with the capability to guarantee a safe psychological environment. ● There is resistance from students who might not be open to the use of these practices, or might not want to feel the discomfort of change. These results suggest that many of the challenges cited are connected with the findings from literature regarding the barriers for the use of CPs in HESD and that they are to different extents interconnected. The lack of understanding of the role of CPs in education for sustainability and of how to apply them strategically as a pedagogical tool, together with the resistance of students and academia relates to the lack of scientific research and training or capability of educators in CPs and the skepticism of educators about these not being considered academic practices. At the same time, all of these challenges relate to the current structures and role of the higher educational system, where there is a lack of understanding and recognition of the importance of inner dimensions, inner transformation and well-being for developing leaders capable of moving society towards sustainability. Main Research Question: What is the current state of contemplative practices in Higher Education for Sustainable Development? Using results from the sub research questions, this study found that contemplative practices are not being used strategically as a pedagogical tool to lead society towards sustainability. There is a lack of scientific knowledge or understanding of how contemplative practices could be used strategically on a programme level, or institutionally as a tool for sustainable development. Many outcomes of the use of these practices were recognized for the development of sustainability leaders, however programmes do not connect CPs to the learning outcomes of the courses. At the same time, the current use of CPs in HESD varies greatly and this finding was closely related to the extent in which the master programmes understand and relate inner dimensions, sustainability and leadership. Regarding that, an important challenge preventing the acknowledgment of inner dimensions and the role of CPs for education is related to the current structure of the higher educational system, following more traditional educational approaches and focusing on developing “hard” skills, instead of focusing on personal development of students. Conclusion It can be concluded that CPs have great potential to support future sustainability leaders by contributing to individual inner transformation and social change towards sustainability. However, the path towards CPs becoming a pedagogical tool that is widely and strategically used in HESD requires facing the challenges that limit their application. Furthermore, in order for HESD to develop sustainability leaders, their inner transformation has to be strategically approached on a larger scale and with collaboration among sustainability educators and institutions. Considering this, a good strategy for embedding CPs into HESD is to adopt more robust structures, such as institutional platforms and networks for tapping into the potentials of inner transformation and of CPs as a strategic pedagogical tool. We end with a call for more sustainability research and education that focuses on cultivating contemplative spaces in education for sustainability, that challenges the status quo in HESD, and that results in collective action towards a more holistic, reflective, and contemplative learning environment for future sustainability leaders.. viii.

(21) Glossary Capacities Qualities of “being” which can be developed through experience and practice and embody the motivational source of actions. Complexity The state of a system that is characterized by a large number of stakeholders, multiple interdependent causalities and chronic, deep-rooted challenges in finding a solution. The parts of nonlinear systems interact through feedback loops which may produce counterintuitive and unpredictable behaviour with unknown delays. Relationships between cause and effect only become apparent in hindsight. Contemplative Practices Activities that promote the development of self-awareness to be able to objectively and mindfully be present and aware of one's thoughts so they can be seen as phenomena flowing in and out of one's consciousness (along with perceptions, emotions, worldviews, etc.). Education for Sustainable Development (ESD) A concept first formally documented in the “Agenda 21” by the United Nations during the 1992 Earth Summit in Rio de Janeiro. It is defined by education that promotes development of knowledge, skills, values and attitudes to enable a more sustainable and just society for all. Framework for Strategic Sustainable Development (FSSD) A framework designed to help move organizations and institutions strategically towards sustainable development. It entails several elements like a principle based definition of sustainability, the five-levelmodel, the ABCD procedure and backcasting from principles. It ultimately helps identify the ecological and societal conditions necessary for society to thrive within the limits of planetary boundaries. Higher Education for Sustainable Development (HESD) The term for education that promotes development of knowledge, skills, values and attitudes to enable a more sustainable and just society for all applied in higher educational settings, such as universities, colleges, education and training centers. Inner Dimensions They can be described as people’s mindsets consisting of values, beliefs, worldviews, motivations and associated cognitive, emotional and relational capacities (such as mindfulness, self-awareness, compassion and empathy). Leverage Point The space where a small alteration in one element is causing big changes in the whole. Finding out where those points lie and how to address them thoughtfully is vital for effective systematic change towards sustainability. Paradigm Shift A fundamental change in an individual's or a society's understanding of how things occur to happen in the world. Pedagogy The approach to the practice of teaching. Theoretical concepts exist which refer to theory and practice of learning and to how the process of teaching influences and is influenced by social, political and psychological developments of learners.. ix.

(22) Sustainability Challenge A composition of systematic errors in societal design that show humanity’s unsustainable effects on the socio-ecological system and the structural obstacles that complicate their solving. Those are pressing challenges of complex nature on an environmental and societal level. Their fixing needs upstream thinking as well as identifying and addressing the root causes. Beyond that, the sustainability challenge entails developing new solutions towards sustainability. Sustainability Leader Someone who intentionally and responsibly works to understand and act upon complex sustainability challenges. Along the way, sustainability leaders engage others to develop their capacities in order to enable them to follow the purpose of reaching socio-ecological sustainability. Systems Thinking A scientific paradigm underlying the theory and methodology of complexity theory. An entity is described through the relation of its parts. Instead of focusing on isolated components within a system, systems thinking is characterized by the interconnectedness and complex interrelations of parts in order to reason about their arrangement in a functioning entirety. The identification of the system in which an object of interest is embedded is an essential step in the process of reasoning. Transformational Education Promotes a deep structural shift of consciousness in order to permanently alter ways of acting in the world. It aims at the learner's understanding of oneself and relationships with other humans and nature through a change in basic premises of thought, feelings and actions.. x.

(23) List of Abbreviations Appx. − Appendix. CMind. − Center for Contemplative Mind in Society. CP(s). − Contemplative Practice(s). ESD. − Education for Sustainable Development. FSSD. − Framework for Strategic Sustainable Development. GDPR. − General Data Protection Regulation. HESD. − Higher Education for Sustainable Development. SRQ. − Sub Research Question. UN. − United Nations. xi.

(24) Table of Contents Statement of Contribution ...................................................................................................... ii Acknowledgements ................................................................................................................. iii Executive Summary .................................................................................................................iv Glossary ....................................................................................................................................ix List of Abbreviations ...............................................................................................................xi Table of Contents ................................................................................................................... xii List of Figure and Tables ....................................................................................................... xv 1. Introduction ........................................................................................................................ 1 1.1 The Sustainability Challenge...................................................................................... 1 1.2 The Individual as a Leverage Point for Sustainability Transitions ............................ 2 Inner Transformation as a Leverage Point for Sustainability..................................... 2 1.3 Contemplative Practices and Inner Sustainability ...................................................... 3 Understanding Meditation, Mindfulness and Contemplative Practices ..................... 3 Contemplative Practices in Academic Settings .......................................................... 4 Contemplative Practices as a Means towards Sustainability...................................... 5 1.4 Education as a Leverage Point for Sustainability ....................................................... 7 Understanding Sustainability Leadership ................................................................... 9 1.5 The Use of Contemplative Practices in HESD ......................................................... 11 1.6 Research Purpose and Scope .................................................................................... 12. 2. Research Methodology .................................................................................................... 14 2.1 Research Design ....................................................................................................... 14 2.2 Data Collection ......................................................................................................... 14 Stage 1: Identifying a Research Sample ................................................................... 14 Stage 2: Conducting Semi-Structured Interviews .................................................... 16. xii.

(25) Stage 3: Conducting a Questionnaire ....................................................................... 17 2.3 Data Analysis ........................................................................................................... 18 2.4 Ethical Considerations .............................................................................................. 19 2.5 Limitations................................................................................................................ 19 3. Results ............................................................................................................................... 21 3.1 Current Use of Contemplative Practices in HESD ................................................... 21 Learning Outcomes of Contemplative Practices ...................................................... 21 Evaluation of Contemplative Practices .................................................................... 22 Application of Contemplative Practices ................................................................... 22 Definitions of Sustainability Leadership .................................................................. 24 Development of Sustainability Leadership .............................................................. 25 Development of Inner Dimensions........................................................................... 25 Contemplative Practices and Sustainability ............................................................. 26 3.2 Beneficial Outcomes of Using CPs in HESD .......................................................... 27 3.3 Improving the Use of Contemplative Practices in HESD ........................................ 30 3.4 Challenges of using Contemplative Practices in HESD ........................................... 31 Challenges Related to the Higher Education System ............................................... 32 Challenges Related to HESD ................................................................................... 33. 4. Discussion ......................................................................................................................... 36 4.1 Current Use of Contemplative Practices in HESD ................................................... 36 Learning Outcomes and Evaluation of Contemplative Practices ............................. 37 Application of Contemplative Practices ................................................................... 37 Sustainability Leadership Development: Its Impacts on the Use of Contemplative Practices.................................................................................................................... 38 4.2 Beneficial Outcomes of Using Contemplative Practices in HESD .......................... 40 4.3 Challenges of Using Contemplative Practices in HESD .......................................... 43 Challenges Related to the Higher Education System ............................................... 43. xiii.

(26) Challenges Related to HESD ................................................................................... 44 4.4 Potential Future Uses - Novel Pedagogies and Emerging Educational Practices .... 45 4.5 Implications for HESD and Sustainability ............................................................... 46 4.6 Future Research ........................................................................................................ 48 4.7 Validity and Limitations ........................................................................................... 49 5. Conclusion ........................................................................................................................ 50. References ................................................................................................................................ 51 Appendices ............................................................................................................................... 65 Appendix A: The Tree of Contemplative Practices ........................................................... 65 Appendix B: List of Master Programmes that Formed the Research Sample ................... 65 Appendix C: Interview Guide ............................................................................................ 67 Appendix D: Questionnaire ............................................................................................... 70 Appendix E: Coding Themes and Sub-themes .................................................................. 73. xiv.

(27) List of Figure and Tables. Figure 1 - Framework for Contemplative Scientific Inquiry, Practice, and Education in Sustainability (Wamsler et al. 2018) ........................................................................ 6. Table 1 - List of Contemplative Practices................................................................................... 4 Table 2 - Leadership Skills, Capacities, Traits and Inner Dimensions ..................................... 11 Table 3 - Criteria Requirements for Master Programmes ......................................................... 15 Table 4 - Categorisation of Interviewees Regarding the Use of CPs in HESD ........................ 21 Table 5 - Development of Sustainability Leadership ............................................................... 25 Table 6 - Development of Inner Dimensions ............................................................................ 26 Table 7 - Summary of Challenges of Using CPs in Higher Education ..................................... 34. xv.

(28) 1. Introduction. 1.1 The Sustainability Challenge Society is currently facing the most complex challenge in human history, which is the systematically increasing degradation of socio-ecological systems on a scale never experienced before (Broman and Robért 2017, Scharmer and Käufer 2013, Rockström et al. 2009). The Sustainability challenge is defined by, but not restricted to, exponential population growth, increasing demand for natural resources, increasing economic inequality, as well as ecological problems such as ocean acidification, ozone depletion, chemical pollution, biodiversity loss, increasing land use, nitrogen and phosphorus inputs into the biosphere, and climate change. Together, these problems clearly demonstrate the impact society is having on the planet that it relies on for survival as a species (Scharmer and Käufer 2013, Rockström et al. 2009). These complex and interconnected challenges are described as “wicked problems” (Xiang 2013, Scharmer and Käufer 2013, Waddock et al. 2015). Wicked problems have no clear definition, but they have general qualities: the stakeholders have radically different perspectives concerning the problem; solutions are not based on a binary such as true or false; and constraints and resources for solutions are dynamic and change over time (Rittel and Webber 1973, Waddock 2013). The Framework for Strategic Sustainable Development (FSSD)1 provides a metaphor for the sustainability challenge using the image of a funnel. The closing funnel walls represent the systematic degradation of the socio-ecological system, which becomes more dire as the pressure on natural and societal resources increases. In turn, this limits the capacity to sustain civilization and the room to manoeuvre towards sustainability. To satisfy human needs and wants society must utilise resources from the socio-ecological system. Currently the way society does this however is having an undue effect on this system as described above. Continuing the current unsustainable path of operating will impose a challenge on society to exist with increasingly limited and constrained possibilities for a prosperous life on earth (Broman et al. 2019). Ensuring that humans' needs and wants are met within the carrying capacity of the planet remains the fundamental challenge of sustainability. Therefore, strategic sustainable development (SSD) can be defined as a strategic mission to eliminate society’s unsustainable structures and behaviours and create a sustainable society operating within the carrying capacity of socio-ecological systems (Broman et al. 2019). To address this mission, a structured systems approach to sustainability is required. One that includes a “simplicity without reduction” methodology, while recognizing the complexity of the sustainability challenge and engaging with the economy as a subsystem of the ecosystem (Holmberg & Robèrt 2000). In this sense, SSD calls for large-scale collaboration, where effective leadership and co-creation are part of the transition towards a sustainable society (Broman and Robèrt 2017).. 1. The Framework for Strategic Sustainable Development was first developed in 1989 to provide a unifying and operational definition of sustainability and a systematic approach to planning and acting for sustainability (Broman and Robèrt 2017).. 1.

(29) Spoken within the funnel metaphor, the goal is to reach the opening of the funnel, where opportunities for prosperity stop declining and the carrying capacity of the social and ecological system can be maintained, and continue to function sustainably. Since the previous design of society hasn’t led to a sustainable world, a new path is needed, one that transitions society into a globally sustainable system.. 1.2 The Individual as Sustainability Transitions. a. Leverage. Point. for. In order to maintain the chance for a prosperous and flourishing life on earth, promoting well-being for all, there is an urgency to genuinely align existing behavioral patterns with sustainability (Scharmer and Käufer 2013, Broman and Robèrt 2017). In other words, to move towards sustainability, a paradigm shift is needed in the way society tackles problems, faces challenges, creates and decides on solutions, and thinks strategically and proactively (Scharmer and Käufer 2013, Broman and Robèrt 2017). This paradigm shift is – like other large scale transformations - greatly influenced by thresholds, leverage points and tipping points2. The model of Diffusion of Innovations states that once a certain percentage of a population adopts a behaviour a tipping point is reached as the rest of the population follows (Rogers 2003). In this context, the needed societal transformational change towards sustainability is fundamentally dependent on a mind shift in individuals. The individual within society is therefore an imperative leverage point for a sustainable transition. Inner Transformation as a Leverage Point for Sustainability Regarding the societal transformation towards sustainability, it is argued that the sustainability challenge cannot be resolved only by new technology, policy or governance approaches (Abson et al. 2017, Meadows 1999, Wamsler 2018). Hence a growing number of researchers in sustainability science focus on the role of the “inner dimensions” of human beings and the potential of “inner transformation” as a powerful leverage point for sustainability (Wamsler et al. 2018, Frank et al. 2019, Leichenko and ÒBrien 2019, AMRA 2018). Inner dimensions are described as people’s mindsets consisting of values, beliefs, worldviews, motivations and associated cognitive, emotional and relational capacities (such as mindfulness, self-awareness, compassion and empathy) (Wamsler 2019a). Doppelt and Doppelt (2003, 2017) argue that there has been insufficient focus on how to change internal thought processes, assumptions, and behaviors in an individual, that are required to initiate motivation for more sustainable behaviour. Other authors address the necessity in a change of the intrinsic part humans operate from as individuals and collectively - their awareness (Scharmer 2016, Senge et al. 2015, Max-Neef 1991). In this sense, an internal shift is a prerequisite of new ways of thinking, given that the old ways of thinking are the ones that created unsustainable structures in the first place and can be seen as the root of various sustainability challenges (Abson et al. 2017, Meadows 1999). Hence, “inner transformation” towards sustainability inevitably demands society to develop 2. From a systems thinking perspective, a leverage point is a space where a small alteration in one element is causing big changes in the whole. Finding out where those points lie and how to address them thoughtfully is vital for effective systematic change towards sustainability (Abson et al. 2017, Meadows 1999).. 2.

(30) further their “inner dimensions” towards sustainability as they embody notions of mindfulness, self-awareness, compassion or empathy (Wamsler 2019b). As the current mindsets created unsustainable structures, inner transformation is a powerful leverage point for change and offers a potential solution to the sustainability challenges (Abson et al. 2017, Meadows 1999).. 1.3 Contemplative Practices and Inner Sustainability The investigation of contemplative practices (CPs) is a field of interest for scholars and pedagogic research as their application is found to be one way to influence individuals’ inner transformation and support them in moving society towards sustainability (Papenfus et al. 2019). Understanding Practices. Meditation,. Mindfulness. and. Contemplative. Often in academic discourse the terms meditation, mindfulness, and contemplative practices are used interchangeably3. Yet, the academic discourse also provides differentiating definitions. In this study, the term meditation is understood as attentiveness and concentration (Regner and Wulf 2013). Further, contemplative practice is defined as: “any activity that quiets the mind in order to cultivate the capacity for insight” (Working Group on Meditation and Law 2009) or more precisely a “relaxed yet concentrated presence of mind [...], maintaining an openness that may allow for understanding and knowledge, or for spontaneous or intuitive insight that does not arise through discursive thought.” (Eaton et al. 2016, 10, McEachern et al. 2020). However, CPs can be described in various ways (Gyatso and Cutler 2009, Jazaieri and Shapiro 2010, Kabat-Zinn 1994). Contemplative practices have several outcomes, one of them is exercising a certain state of mind: mindfulness (Grossman 2010, Vago and Silbersweig 2012). Mindfulness is associated with greater awareness and attention (Buss 1980, Brown and Ryan 2003), the development of ethical values, emotional (non-) reactivity and benevolence towards the animate and inanimate world (Grossman 2015). In traditional Buddhist conception it is believed that cultivation of mindfulness is intrinsically tied to the emergence of specific intentions and attitudes towards ourselves and others, such as kindness, compassion, generosity and equanimity (Grossman 2010, 2015). Hence in this study the term of mindfulness is referred to as a state of mind and an outcome of contemplative practices4.. 3. Jon Kabat-Zinn opens up the conversation about the interchangeable use of contemplation and meditation and defines both as “methods of disciplining the mind by focusing on a specific object of thought or by completely letting go of all thoughts and emotions, and just simply watching or witnessing whatever arises in consciousness.” (1994).. 4. Besides these understandings, some literature describes the term mindfulness also as technique or a contemplative practice itself (Grossman 2010, Vago and Silbersweig 2012, Kabat-Zinn 2015). In this realm mindfulness is perceived as an intentional, compassionate, and non-judgmental attentiveness to the present moment (Baer 2003, Condon et al. 2013, Kabat-Zinn 1990), which is associated with greater emotional intelligence (Schutte and Malouff 2011).. 3.

(31) Contemplative Practices in Academic Settings Contemplative practices have been part of human history for millenia (Thurman 2006). They have been incorporated into many spiritual traditions, including forms of yoga from Hinduism, contemplative prayer in Christianity and meditation in Buddhism. However, the current conceptualization of contemplative practices among many educators goes beyond religion and includes arts, activist approaches, and relational practices like storytelling (Papenfuss et al. 2019). The concept of contemplative education has been defined as a “way of knowing that compliments the rational and the sensory” (Hart 2004, 29), and “a set of pedagogical practices designed to cultivate the potentials of mindful awareness and volition in an ethical-relational context, in which the values of personal growth, learning, moral living, and caring for others are nurtured” (Roeser and Peck 2009, 11). One such framework that provides a researched understanding of some of the CPs used within academia is the Framework of Contemplative Practices from the “Center for Contemplative Mind in Society” (CMind)5. Illustrated as a “Tree of Contemplative Practices” (The Center for Contemplative Mind in Society n.d.) (see Appx. A), the framework includes CPs that are applied in secular organizational and academic settings. It is visually structured into several roots and branches of a tree. The roots represent the two intentions that build the foundation of all contemplative practices - awareness, communion and connection. The branches represent the different groupings of practices: stillness, generative, creative, activist, relational, movement, ritual/cyclical. The content of this framework is rearranged into the following table. However, the framework is not a comprehensive list of all CPs that exist and does not attempt to create absolute classifications.. Table 1 - List of Contemplative Practices Grouping. List of Contemplative Practices. Activist. “Pilgrimage to areas where social justice issues are highlighted”; “Work and Volunteering”; “Vigils and Marches”; “Bearing Witness”. Creative. “Music and singing”; “Journaling”; “Improvisation”; “Contemplative arts”. Generative. “Loving-kindness divina”. Movement. “Labyrinth Walking”; “Walking Meditation”; “Yoga”; “Dance”; “Qigong”; “Aikido”; “Tai Chi Chuan”. 5. meditation”;. “Beholding”;. “Visualization”;. “Lectio. The Center for Contemplative Mind in Society is a non-profit organization founded 1997 and based in western Massachusetts. Its mission is to transform higher education by supporting and encouraging the use of contemplative/introspective practices. In this context it organizes the Association for Contemplative Mind in Higher Education (ACMHE), which is a multidisciplinary academic association with an international membership of educators, administrators, staff, students, researchers and other professionals committed to the transformation of higher education through the recovery and development of the contemplative dimensions of teaching, learning and knowing (ACMHE n.d.).. 4.

(32) Relational. “Council Circle”; “Dialog”; “Deep Listening”; “Storytelling”. Ritual/ Cyclical. “Ceremonies and Rituals based in Spiritual or Cultural Traditions”; “Establishing a Sacred/Personal Space”; “Retreats”. Stillness. “Centering”; “Silence”; “Quieting the mind”; “Meditation”. With these practices as examples of CPs that are currently used within academia, this framework builds a good foundation to explore their role in contributing to sustainable development in higher education. Contemplative Practices as a Means towards Sustainability Since the 1970s, contemplative practices have been subject to research. More specifically, medicine and psychology picked up on contemplation as a research field, investigating the effects on the brain for psychological therapy, education and management (especially in literature about learning organizations) (AMRA 2018, Van Dam et al. 2018, Vago and Silbersweig 2012). This stimulated increased research in the 1980s and 1990s and developed scientific and practical legitimation on the topic (Giorgino 2014). More specifically, since 2009, in peer-reviewed science, art and humanities-based articles, contemplative practices in the form of mindfulness has increased annually by 30% (Ericson et al. 2014). Research has shown that contemplative practices, such as meditation has many beneficial outcomes related to: stress reduction, increased subjective well-being, highered cognitive and socio-affective functioning and increased brain plasticity (Baer 2003, Davidson et al. 2003, Gilbert and Procter 2006, Goyal et al. 2014, Jacobs et al. 2011, Klimecki et al. 2013, Klimecki et al. 2014, MacLean et al. 2010, Mayhew and Gilbert 2008, Moyer et al. 2011). Furthermore, meditation and yoga unveiled responses in terms of emotional regulation (Hill and Updegraff 2012), memory (Subramanya and Telles 2009), attention and concentration Jain et al. 2007, Eberth and Sedlmeier 2012, Zenner et al. 2014), interpersonal qualities and prosocial behaviours (Luberto et al. 2018) and, more recently, ethical values and virtues (Grossman 2015, Wamsler 2019a, 2019b). In congruence, recent growing body of sustainability researches provide empirical support for the positive effects of contemplative practices, including how they can support certain cognitive, emotional and relational capacities, which in turn have the potential to transform people’s values, beliefs, worldviews (Wamsler 2018, Brundiers and Wiek 2017). Thus, CPs are an important element of inner transformation. The “Framework for Contemplative Scientific Inquiry, Practice, and Education in Sustainability” visually shows how inner transformation and mindfulness on an individual scale leads to sustainability on a global scale. The framework is the result of an extensive literature review within sustainability science, which was complemented by an experimental learning lab on mindfulness. Further, it includes key aspects, relevant to mindful inquiry, practice, and education in sustainability, which are listed below (Wamsler et al. 2018).. 5.

(33) ● A change towards sustainability in consumption and sustainable behavior (Amel et al. 2009, Brown and Kasser 2005, Brown and Ryan 2003, Brown et al. 2007, 2004, Ericson et al. 2014, Goleman 2009, Jacob et al. 2009, Sheth et al. 2011). ● A stronger human–nature connection (Amel et al. 2009, Anthony 2013, Howell et al. 2011, Lockhart 2011). ● Deliberate, flexible, and adaptive responses to sustainability challenges (Siqueira and Pitassi 2016, Lengyel 2015). ● Better behavioural regulation (Hill and Updegraff 2012). ● An increased subjective well-being (Brown et al. 2007, Jacob et al. 2009, Khoury et al. 2013, Ericson et al. 2014, Davidson et al. 2003, Kajikawa 2008). ● The activation of (intrinsic/ non-materialistic) core values (Brown et al. 2007, Carmody et al. 2009, Brown and Kasser 2005, Shapiro et al. 2006, Sheth et al. 2011) ● A stronger equity sense (Brown et al. 2007, Harris and Bordere 2016, Shah et al. 2012) ● A fostered social activism (Brown et al. 2007, Doetsch-Kidder 2012). Figure 1 - Framework for Contemplative Scientific Inquiry, Practice, and Education in Sustainability (Wamsler et al. 2018). Although research into inner transformation has drawn attention to its complex linkages with sustainable development, from the level of the individual to the global society (Brown et al. 2007), scholars such as Rinne et al. (2013) and Fabbrizzi et al. (2016) have. 6.

(34) emphasized the underdeveloped state of research at the intersection between individual well-being and social sustainability. As mindfulness is one important outcome of contemplative practices, there is an interlinkage to CPs and their role in helping to overcome sustainability challenges. While the outcomes of mindfulness are highly interlinked and clearly relate to wider socio-political structures, research still tends to focus on the individual level. Recent advances in neuroscience and neuroplasticity, detailed in both the scientific and popular literature, suggest that mindfulness can literally rewire our brains (Doty 2016, Hölzel et al. 2011, Lazar et al. 2005, Luders et al. 2009, Powietrzynska et al. 2015, Tang et al. 2012, Vestergaard-Poulsen et al. 2009) and expand the inner and outer perception of an individual (Hensley 2019. Mindfulness also supports the ability to perceive and consider solutions that may not have been otherwise visible (ibid). In other words, it can promote “clear-eyed-solution-thinking” in the midst of complexity, and supports transformative capacities that “can turn discomfort into inquiry” (Barbezat and Bush 2014, 99). In this sense, mindfulness can also increase individuals’ tolerance of the unknown. Furthermore, an individual’s ability to discriminate effectively is refined because they “are not bringing a prejudgment to the situation” (Barbezat and Bush 2014, 98). In these ways, mindfulness may therefore be a necessary element of the transition to a more sustainable society (Koger 2015). Furthermore, mindfulness is one way to cultivate the aspects of attentiveness that the next generation of leaders working towards sustainability need to be equipped with in order to identify, tolerate and tackle wicked problems (Hensley 2018). Instead of seeking out quick and efficient solutions, individuals who cultivate mindfulness have the patience to tolerate the uncertainty and complexity of sustainability challenges. Moreover, through mindfulness, the individual is able to more effectively analyse and solve the wicked problems related to sustainable development.. 1.4 Education as a Leverage Point for Sustainability For centuries, education has been fought for to become a human right and public good, which emphasises its power, potential and the demand for it (Daviet 2016). In that sense, education has shown to be influential on societal change. Accordingly, the ability of education to create skilled individuals with the competencies to guide sustainability transitions forms a leverage point for moving society strategically towards sustainability (Wiek et al. 2015, Hopkins and McKeown 2002). Higher Education for Sustainable Development The United Nations’ (UN) concept of Education for Sustainable Development (ESD) was first formally documented in 1992, during the Conference on Environment and Development (Earth Summit) in Rio de Janeiro (UN 1992). ESD describes education which aims to empower people globally and across generations in order to engage with the responsibility of creating a sustainable future (UNESCO 2002, 2005, 2014). Ultimately, this entails the acquisition of knowledge, skills, attitudes and values that are seen as necessary for preparing people to cope with wicked problems that challenge earth’s sustainability (UNESCO 2007, Waddock 2013, Agbedahin 2019). The skills desired by ESD aim to motivate and enable reflection, to allow individuals to take action and change. 7.

(35) their behavior by applying inter- and transdisciplinary, participatory methods on systemic levels (Bodinet 2016, Agbedahin 2019). Higher Education for Sustainable Development (HESD) means ESD practiced and applied at higher educational institutions, such as universities, colleges, and education and training centres. The uniqueness of HESD is evident in its strong connection to research, knowledge development and publications of new findings that impact both levels - teaching and learning (Barth 2014, Filho et al. 2018, Hallinger and Chatpinyakoop 2019). Simultaneously, HESD attempts to position sustainability not only as a “subject” in the education curriculum, but also as requiring practice of “transformative learning” aimed at social change (Hallinger and Chatpinyakoop 2019). The Need for a Paradigm Shift in Higher Education for Sustainable Development While society and the world have changed exponentially and continue to do so (Bodinet 2016), changes in the educational system have progressed at a much slower pace. Already decades ago, voices from the field have criticized outdated needs and assumptions that are preparing today's students to operate in a former world instead of the current one (Freire 2018, Robinson 2009). The structure of the current educational system traces back to knowledge, values, norms and needs of the 18th and 19th century’s paradigm (Bodinet 2016). The status quo in institutionalised education is to divide learners into clusters and separate knowledge into subjects (Kerchner 2011). Followingly, the role of an educator is mainly to transfer knowledge and the student is expected to memorize information in order to be able to recall it on cue (Bodinet 2016). Elements that are useful, but do not provide the critical elements of thought required by sustainability leaders. Regarding the pedagogical approaches among ESD, there are many points of critique to address. Although the decade of Education for Sustainable Development (2005–2014) was a period of rapid pedagogical revitalization and innovation, sustainability education is still believed to be generally transmissive, and based on knowledge-focused, instrumental pedagogical approaches (Barth 2014, Mulà et al. 2017, Waddock 2013). Wals et al. (2008) address the need to reflect on the purpose of education to tackle necessary change in society which will determine the kind of teaching being applied. Instrumental (behaviour change) and emancipatory (human development) approaches are seen as two sides of a spectrum that educators find themselves trapped in between, but a blend of both is possible (ibid.). This synthesis of instrumental, yet emancipatory pedagogies is desired across HESD. Still, outdated and knowledge based pedagogies are being used (Papenfuss et al. 2019), although research has stated the need for more holistic ‘emancipatory’ approaches (Wals et al. 2008). Despite the commencing interest in inner transformation within institutionalised education, to date new conceptualisations and heuristics haven’t been connected systematically with sustainability education (Wamsler 2020). Education managers, programme designers as well as students and facilitators should continue innovating along themes consistent with the goals of sustainability which include transformation and emancipation (Papenfuss et al. 2019). Yet, more clarity is needed about pedagogical approaches that will transform and emancipate students, allowing them to. 8.

(36) become innovators that change existing structures and systems (Papenfuss et al. 2019, Redman et al. 2020). Concerning that same point, sustainability education has been undermining its own potential by neglecting an essential aspect of reality: inner dimensions of individuals. This neglect limits learners’ capacity for cognitive and socioemotional processes, as well as decision-making (Wamsler et al. 2018, Wamsler 2019a, 2019b). Yet, there is a much needed shift in mindset concerning the way education is being taught a shift away from traditional economic thinking structures of growth and the educational needs behind them (Waddock 2013). The importance of asking essential questions, such as “Who is the educational audience?”, “What is being taught?”, “Who is teaching?” and “from what perspective did the content evolve?”, is becoming evident in the process of changing education (Bodinet 2016). A paradigm of “new learning” needs to consist of open-minded, reflective, and participative processes that examine the possibility of a sustainable future (Hallinger and Chatpinyakoop 2019). Sustainability education needs to become an incubator for fostering deeper understanding and exploration of more systemic solutions (Eaton et al. 2016). Bodinet (2016) identifies the need for students to deconstruct and share knowledge in an experienced-based and interactive way that invites deep listening and critical thinking. Especially the importance of the latter cannot be overstated as it is a structured, rational process used to reach a conclusion, which is imperative in distinguishing between e.g. good and bad information or what works and what does not. Collaborations among private and public stakeholders need to help diversify perspectives, knowledge and expertise (Heifetz 1995). Wiek (2011) points out the necessity for large scale problem-solving approaches that consist of “systems thinking, structured anticipation, value-laden deliberation, evidencesupported strategies, and strong collaboration across government, business and civil society” (Wiek 2011, 241). To enable society to address sustainability issues in constructive ways, there is a need to systematically develop capacities in “perceiving, understanding and managing complexity” (Jordan 2011, 48, Chapman et al. 2009, Inglis and Steele 2005, Ross 2006). To reach the necessary change of values and a shift of consciousness, the potential of transformational learning experiences has to unfold through rethinking education and a new organisation of learning (Burns 2015, Daviet 2016, UNESCO 2015). Centrally, questions that need to be asked are regarding a desired vision of education to backcast from in order to meet the needs of sustainability. In general, more clarity about the purpose of education is needed for it to unfold its potential to serve the necessary societal transformation (UNESCO 2015). Understanding Sustainability Leadership In order to tackle the sustainability challenges, there is a demand in people being skilled and capable enough to cope with them. Therefore, as change on the individual level is necessary in order to ensure sustainable development initiatives (Brown 2012), the educational system needs to change accordingly and focus on the development of the individual. If HESD is to develop future-oriented, peaceful and morally inclined sustainable behaviors in its graduates, as leaders or change agents, it must foster inner transformation that promotes sustainable behaviour. “Sustainability leaders” or “change agents” are understood interchangeably as “[...] people who through their own initiative [...] engage in complex. 9.

(37) societal issues with an aspiration to contribute to systemic change on some scale level: in local communities, regions, countries, the global society” (Jordan 2011, 48). Burns rounds out Jordan’s definition of leadership for sustainability as “cultivating a way of being and acting that is embedded in sustainability values. [...] The core goal is to guide people [...] to collaboratively create visions and take action for a more sustainable and resilient world” (Burns et al. 2015, 90).6 Change-oriented leadership is relational, non-hierarchical and contextual (Goffee and Jones 2009) and essential to develop creative and constructive solutions to complex organizational and social problems (Senge 2015, Bendell et al. 2017). Referring to what Scharmer and Käufer (2013) call a shift from ego-system thinking to eco-system thinking, whereby leaders act by “changing the inner place from which [they] operate” (Scharmer and Käufer 2013, 16). The emergence of more relational, distributed, sustainability leadership requires that such a new mindset be present among enough numbers of people to transform the health of our planet and to tackle the sustainability challenge (Koskela and Goldman Schuyler 2016). To support individuals in becoming sustainability leaders, education has to focus on fostering students to have “an enhanced understanding of themselves, their abilities and desires, as well as a more profound understanding of their fellow humans and the world they inhabit” (Bodinet 2016, 21). The learning and development environment requires creating more space for observation, awareness creation, deceleration, interactive learning through seeing, listening and sharing (Starhawk 2004, Visser and Courtice 2011). The learning experience will empower students to identify not only their own self as human beings, but also their personal idea of leadership (Eriksen 2009). To support a change of mindsets towards sustainability leadership certain skills, capacities, traits and inner dimensions have to be practiced and cultivated within learners. This research roughly categorises these into “participatory”, “personal” and “innovative” leadership skills/capacities/traits and inner dimensions in Table 2 However many of these are deeply interwoven with each other.. 6. There are many more definitions of sustainability leadership, since leadership itself has a multifaceted nature (Metcalf and Benn 2013). One which emphasises the necessary development of ethical perspective, intention and outcomes is “[...] any ethical behaviour that has the intention and effect of helping groups of people achieve environmental or social outcomes that we assess as significant and that they would not have otherwise achieved” (Bendell et al. 2017, 15). Moreover, Metcalf and Benn (2013) address the specific necessary capacities of a sustainability leader: “Leadership for sustainability requires leaders of extraordinary abilities. These are leaders who can read and predict through complexity, think through complex problems, engage groups in dynamic adaptive organisational change and have the emotional intelligence to adaptively engage with their own emotions associated with complex problem solving” (Metcalf and Benn 2013, 369).. 10.

(38) Table 2 - Leadership Skills, Capacities, Traits and Inner Dimensions Category. Skills, Capacities, Traits and Inner Dimensions. Collaborating inclusively (Burns 2015); Cultivating authentic relationships (ibid.); Identifying or creating common purpose and change connected to values (Burns 2015, Wiek et al. 2011); Pre-sensing (Scharmer 2016): Participatory Establishing and practicing moral imagination and aesthetic sensibility (Waddock 2010); Sense-making (Weick et al. 2005); Engaging groups and manage emotions (Metcalf and Benn 2013); Cultivating proactive behaviour (Broman et al. 2019).. Personal. Self-reflection, self-awareness and self-authoring mindsets (Kegan and Lahey 2009, Wheatley 2006); Mindfulness (Kabat-Zinn 2005); Openness and curiosity (Beinecke 2009); Regulation of emotions and motivation and recognition of self-bias (Metcalf and Brenn 2013); Commitment to values like justice, equity, love, balance, creativity, relationships, learning, flexibility, openness, diversity, humility, and community (Hawken 2007, Macy and Young Brown 1998, Orr 2004); Self-renewing learning and resiliency (Wheatley 2006); Seeing and understanding the self in relation to the world (Heifetz et al. 2009).. Innovative. Systems thinking (Waddock 2013, Wiek et al. 2011) in order to manage complexity (Visser and Courtice 2011); Recognizing interconnections and root causes (Burns 2015); Critical reflection and evaluation (Burns 2015, Kegan and Lahey 2009); Creativity (ibid., Wheatley 2006), communication and judgement skills (Visser and Courtice 2011); Thinking long-term (ibid.) based on inquiry (Roberts 2000); Adaptivity and flexibility (Wheatley 2006); Structuring reality (Broman et al. 2019).. 1.5 The Use of Contemplative Practices in HESD As previous sections showed, contemplative practices can be considered in emerging education paradigms because of their potential to support individuals’ inner transformation. Still, CPs are rarely found in the syllabus and curriculum of institutions of HESD (Wamsler 2018). Since sustainability issues are an implication of the inner lives of humans, contemplative practices can support getting in contact with this internal world and fostering many vital skills (Papenfuss et al. 2019). Nowadays, instrumentalised education that steers towards measurements and scales of comparisons opposes the idea of a moral- and value-laden structure of a visionary future of sustainability education. A visionary future of sustainability education is one that incorporates contemplative pedagogy (Papenfuss et al. 2019) and respects the nature of humans and how humans learn (Morgan 2015). This future vision of education is beginning to consider the field of research on contemplative practices in connection to sustainability (Wamsler 2018) and insights from the field are expected to nurture the development of desired educational pedagogies.. 11.

(39) Although the interest in contemplative pedagogies is growing, literature doesn’t provide specific evidence that offers guidelines for the implementation of CPs in certain disciplines or institutional contexts (Wamsler 2018, Wamsler 2019a, 2019b, Wamsler 2020, Barbezat and Bush 2014, Franzese and Felten 2017, Kinane 2019). Furthermore, the literature lacks direction that points towards effective practices that inform student learning and development that is linked to contemplative pedagogies (ibid.). Furthermore, questions concerning the outcomes of contemplative pedagogies have received little attention in the existing literature (Coburn et al. 2011, Glisczinski 2007) and remain a topic needing exploration.. 1.6 Research Purpose and Scope Although the positive effects of contemplative practices benefit individuals’ well-being (Goleman and Davidson 2017), and support the development of leadership skills (Lange et al. 2018) and sustainability education (Eaton et al. 2016), how to apply these practices in HESD remains an emerging field that requires further study (ibid). This study aims to fill this research gap by providing the field of sustainability science and sustainability educators with new insights into the current role and use of contemplative practices in HESD. As contemplative practices can contribute to sustainability on the individual level and individuals influence their social environment through their behavior, there is an interconnection assumed between sustainability leaders using CPs and its impact for global sustainability. Building on that, this study’s purpose is to find out how CPs are currently used in HESD to support the new leadership paradigm needed to move society towards sustainability. The study’s research questions were developed through a literature review. Aiming at the purpose of the study, we believe these questions support the research team to find significant results. The main research question will be answered using three sub research questions. Main Research Question: What is the current state of contemplative practices in Higher Education for Sustainable Development? 1. Sub Research Question: How are contemplative practices used as a tool in Higher Education for Sustainable Development? 2. Sub Research Question: What are the motivations for using contemplative practices in Higher Education for Sustainable Development? 3. Sub Research Question: What are the barriers preventing contemplative practices from being used more widely in Higher Education for Sustainable Development? Scope The focus of this thesis is to explore the current use of contemplative practices as a pedagogical tool within “sustainability” and “leadership” programmes in northern Europe and Germany. In order to ensure a research sample relevant to the study’s purpose, several criteria for the master programmes were defined, which can be found in Table 3. Therefore, the scope excludes programmes that did not fit the criteria and are located within northern. 12.

(40) Europe and Germany. While this study can be seen as providing important foundational knowledge, the research team reinforces the necessity of continuing to deepen the research further into sustainability and leadership programmes in more European countries. This thesis is therefore a first step to provide the European HESD field with important insights. The target audience of this work are sustainability educators, sustainability programme designers, coordinators and directors as well as sustainability practitioners.. 13.

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