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This chapter proposes that efficacious school health education for personally significant, equitable, and regenerative wellness in the twenty-first century obliges an “intimate knowledge of suffering” (Akhavan, In search of a better world: a human rights odyssey. House of Anansi Press, Toronto, 2017) and thus must engage a therapeutic approach in order to effect salutogenic action. While broaching health education holistically, where mental, physical, spiritual, emotional, relational, and environmental health are addressed simultaneously may appear implausible, the subjective embodied experience is positioned as the unifying site where these domains coexist, as well as the epistemological medium for enacting and informing authentic health literacy. Within an ecological framework and through a consilient language for classroom health promotion governed by “responsive relational care,” eudaimōn teachers and wise students are envisioned as ecosystem participants in developing a learning culture of health-cultivating praxis. Evoking a multifaceted lens informed by ecospirituality (Macy and Brown, Coming back to life: the updated guide to the work that reconnects. New Society Publishers, Gabriola Island, 2014; Vaughan-Lee, Spiritual ecology: the cry of the Earth, 2nd edn. The Golden Sufi Center, Point Reyes, 2017), regenerative living systems theory (Wahl, Sustainability is not enough: we need regenerative cultures. Insurge Intelligence, 2018), carnal hermeneutics (Kearney, What is carnal hermeneutics? New Lit Hist 46:99–124, 2015), and neo-Aristotelian praxis theory (Kemmis and Smith, Enabling praxis: challenges for education. Sense Publishers, Rotterdam, 2008), alongside trauma-informed (Seigel, The mind in psychotherapy: an interpersonal neurobiology framework for understanding and cultivating mental health. Psychol Psychother 92:224–237, 2019; van der Kolk, The body keeps the score: brain, mind, and body in the healing of trauma. Penguin Books, New York, 2015) and dignity-rooted (Hicks, Leading with dignity: how to create a culture that brings out the best in people. Yale University Press, London, 2018) relational theories, “care for self, one another, and the Earth” emerges from the soil/soul of existing suffering and is proposed as a viable pedagogical orientation for fulfilling school health promotion aspirations (World Health Organization, Ottawa charter for health promotion, 1987).

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Embodying Hope: Growing Well-Being from the Ecological Soil/Soul of Our Suffering

  • 动态工具书词条

  • 发表日期：

    2025年

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  • Danielle Denichaud

摘要

This chapter proposes that efficacious school health education for personally significant, equitable, and regenerative wellness in the twenty-first century obliges an “intimate knowledge of suffering” (Akhavan, In search of a better world: a human rights odyssey. House of Anansi Press, Toronto, 2017) and thus must engage a therapeutic approach in order to effect salutogenic action. While broaching health education holistically, where mental, physical, spiritual, emotional, relational, and environmental health are addressed simultaneously may appear implausible, the subjective embodied experience is positioned as the unifying site where these domains coexist, as well as the epistemological medium for enacting and informing authentic health literacy. Within an ecological framework and through a consilient language for classroom health promotion governed by “responsive relational care,” eudaimōn teachers and wise students are envisioned as ecosystem participants in developing a learning culture of health-cultivating praxis. Evoking a multifaceted lens informed by ecospirituality (Macy and Brown, Coming back to life: the updated guide to the work that reconnects. New Society Publishers, Gabriola Island, 2014; Vaughan-Lee, Spiritual ecology: the cry of the Earth, 2nd edn. The Golden Sufi Center, Point Reyes, 2017), regenerative living systems theory (Wahl, Sustainability is not enough: we need regenerative cultures. Insurge Intelligence, 2018), carnal hermeneutics (Kearney, What is carnal hermeneutics? New Lit Hist 46:99–124, 2015), and neo-Aristotelian praxis theory (Kemmis and Smith, Enabling praxis: challenges for education. Sense Publishers, Rotterdam, 2008), alongside trauma-informed (Seigel, The mind in psychotherapy: an interpersonal neurobiology framework for understanding and cultivating mental health. Psychol Psychother 92:224–237, 2019; van der Kolk, The body keeps the score: brain, mind, and body in the healing of trauma. Penguin Books, New York, 2015) and dignity-rooted (Hicks, Leading with dignity: how to create a culture that brings out the best in people. Yale University Press, London, 2018) relational theories, “care for self, one another, and the Earth” emerges from the soil/soul of existing suffering and is proposed as a viable pedagogical orientation for fulfilling school health promotion aspirations (World Health Organization, Ottawa charter for health promotion, 1987).