In its project work, 'Resilience-UK' takes the viewpoint that:
1 Ecosystems provide material and non-material benefits for humanity.
2 In pre-human times these services were maintained by non-human self-regulation.
3 Now, the needs and wants of humanity have exceeded the capacity of ecological self-regulation.
4 Therefore, ecosystem services have to be maintained by conservation management, which defines an area of applied ecology aimed at providing the resilience for living sustainably.

Over several decades Resilience-UK has promoted this viewpoint working with schools and community groups in England and Wales to develop on -line learning resources. Most of these resources have used the 'wikispaces' software. Some of these wikis are listed and categorised as educational case histories below, and nearly all of them are work in progress.


Helping young people form positive relationships with their community could be enabled through setting assessments that connect individuals together to demonstrate the values and necessity of group cohesion. Efficacy of group work would be further enhanced if assessments were directly linked to involvement in community action, either in the school or wider community, so that young people were encouraged to consider themselves has having meaningful connections to their communities (see action research and social constructionist approaches in education, eg Gergen with Wortham, 2001; Reason and Bradbury, 2008). Such projects would explicitly or implicitly teach students about social citizenship, and have the potential to tap into neo-tribal values of sociality, emotionality and the pleasures associated with creating pockets of sovereignty over one’s own existence.

Written in 1914, Tagore’s Strir Patra or A Wife’s Letter makes critical intervention in redefining selfhood in the late colonial period of Renaissance Bengal. Creating an unlikely space for feminist consciousness, this short story recounts the domestic oppression of married women within the upper class, Hindu patriarchal framework. Marginalized by gender, lack of education and access to resources, and the formation of a “new patriarchy” counteracting Western ideals of modernity, the women of this short story lead a life of silence and accepted submission. Amidst this hegemonic complicity, Mrinal, the middle wife of the Hindu joint family, writes a letter much like Ibsen’s Nora and leaves home with her cousin to refashion her identity, carve out a space of her own, and to inculcate a spiritual reawakening in her private sphere that is no longer defined by the dictates of her husband but by her own understanding of self.



Sense of place

A sense of place is needed in online learning communities to maximise the quality of student learning. This is best done when the learning and teaching processes are at the forefront, rather than the technology. Whereas the technology used in online learning contexts can sometimes dominate these contexts educators suggest that “... educational technologies are mere vehicles that deliver instruction but do not influence student achievement any more than the truck that delivers our groceries causes changes in our nutrition”. Since then, we have constantly been reminded to focus on the learning instead of allowing the technology alone to influence course structures and processes and to consider how to cultivate a “sense of remote presence”




....Denbigh area
....Islands of Sustainability
....One Wales Now
....Somerset Area
....Venice Solutions for Resilience

Knowledge frameworks

Enormous transformations have occurred over the last 20 years in our systems for generating, sharing, and disputing human knowledge. Changes associated with Internet technologies — such as social media, “big data,” open source software, ubiquitous computing, and Wikipedia — have altered the basic mechanics by which knowledge is produced and circulated. Remarkable new knowledge practices have emerged, captured under the language of crowdsourcing, cyberinfrastructure, personal informatics, citizen science, open access, MOOCs, and dozens of other terms that wouldn’t have shown up in the Wikipedia pages of a decade ago; academic studies of some of these phenomena have become virtual scholarly fields unto themselves.

Knowledge institutions like universities, libraries, and government agencies (and increasingly private entities like Facebook, Google, and Twitter) have begun to adjust, opening up vast stores of anonymized data to analysis and exploitation, engaging users and publics in new ways, and in some cases rethinking logics and practices that have been decades if not centuries in the making.






....A multifaith conservation curriculum of the heart




....Cosmos Templates
....Cultural ecology
....Cultural ecology dot info
....Place in culture:culture
in place
....Hyperbox Club

Conservation management

Conservation management is carried out with a recording and filing tool that aids and improves the way in which heritage green assets are managed and kept in a favourable condition. Its prime function is to keep track of the inputs, outputs and outcomes of projects to meet measurable objectives. The aim is to promote efficient and effective operations, and allow recording of the work that was done and reporting on whether or not the objective was achieved. A CMS also enables the exchange of information about methods and achievements within and between organisations. These are essential components of a CMS of any scale, whether a national park or a village pond





through heritage
....Global Comparisons

Practical connections between culture and ecosystems

Applied ecology, being an instrumental mode of systems thinking, has a role to play, as behavioural structures in stabilising the humankind-nature relationship. It is central to an educational system for sustainability, which presents exploitative management and conservation management as two sides of the coin of economic development. Applied ecology provides the operational tools for environmental organisations and institutions interacting within a society, and constituting it. It thereby contributes to group solidarity for planetary survival by providing practical solutions to the challenges of the industrialised environment. A full understanding requires placing applied ecology in the context of systems thinking about the organisation of natural resources and people for production. It is about providing tools for modifying human production by people who are organising for nature conservation. Ecology drives national, and global strategies by which these groups respond to ethical values in nature. Practical routes are needed to understand the connections between day to day life and the human ecological niche.



....Eco carbon counters
....Nectar point network
....NHP Citzen science
....Scan Resources
....Wales and Africa
....Settlemennt ecosystem culture


As such, no single authoritative model for ecomuseums exists. Rather, the ecomuseum is what Davis calls a “toolkit of heritage practices” that may be adapted to the heritage of specific territories not necessarily defined by conventional boundaries, but instead, for example, by a common landscape, dialect, industry or musical tradition. Sustainable development of local communities are at the heart of the ecomuseum philosophy.

....Taff Gorge Virtual EcoMuseum

....Virtual Museology