Concern exists over the extent to which environmental education is being addressed in Australian primary school curricula. This is especially so since the release of the nationally developed Statements and Profiles in eight key areas of learning because no documents specifically relating to environmental education were produced. This paper reports the results of a study in which a survey based on outcomes relevant to environmental education, as drawn from curriculum documents in use in the Australian states of New South Wales and Victoria, was completed by a sample of primary teachers from both states. Results indicated that, in most schools, outcomes relevant to environmental education were being given significant attention. However, the extent to which different outcomes were addressed varied widely, as did the extent to which individual schools addressed outcomes over the years kindergarten/preparatory to year 6 (K/P-6). Implications for teacher education drawn from the findings are discussed.

Despite increased engagement of Indigenous representatives as participants on consultative panels charged with processes of natural resource management, concerns have been raised by both Indigenous representatives and management agencies regarding the ability of Indigenous people to have quality input into the decisions these processes produce. In order to determine how to more effectively engage Australian Aboriginal peoples in the management process, this article describes the results of interviews with Elders of the Bundjalung Nation and other community representatives who represent their community's interests on natural resource management boards within their traditional country. Community representatives identified the factors they considered important in understanding natural resource management and administrative processes and where training would enable them to make a significant contribution to the consultation process. It also highlighted a need for non-Indigenous managers to gain a greater understanding of Indigenous knowledge systems and protocols.

This article will investigate the philosophy of science of Roy Bhaskar (1944–2014) as a coherent basis for environmental education. The work of Bhaskar serves as an in-depth approach to understanding how to apply critical realism (the critical and the realist) to matters such as environmental education, because he concretely theorises the connections between science, social change and metaphysics. By mobilising key Bhaskarian motifs — that is, the primacy of ontology over epistemology, the laminated system as a means to understand reality, the ways in which inquiry may be organised through the real, actual and the empirical, and the positive application of dialectics — this article constructs a new approach to environmental education and positions it in the field of environmental education by comparing it to posthumanism and the new materialisms. This article contains inquiry-based study outlines for enhanced thinking around: (1) climate change and social justice; (2) movements towards a carbon-free economy; (3) water, food and population; and (4) the future of human habitation.

In this article, I critically analyse how meanings of health and food, tied to obesity reduction, ‘subjugate’ environmental priorities and knowledges of food. To do this, I explore the meanings of health and food constructed in the NSW Health Munch & Move program. I examine the use of language to construct notions of food and health that are not only difficult to challenge, but difficult to think otherwise, including in relation to environmental perspectives of food. I argue that as calculative and individualised conceptualisations of food and health become more and more ‘common sense’ (Mudry, 2009), there is a ‘closing off’ of what is thinkable and doable in relation to food and health. The subjugation of environmental priorities of food takes place both through their marginalisation and through how we are invited to define the place of food in our lives.

The instrumental relationship to nature and the realist epistemology that dominate the analysis of contemporary environmental issues have prompted me to develop an interest in a socialized conception of science in environmental education (EE) so as to throw into question a certain overappreciation of scientific expertise whenever the environment is at issue. This interest in an epistemological renewal has also impelled me to favour the socioconstructivist model of cognition in EE. The relevance of these various aspects is presented to the reader as the extension of a necessary epistemological renewal in EE, as various authors in this field of research have advocated.

In this paper we propose the concept of ‘becoming-with’ in relation to the experience of the catastrophic fires in the summer of 2019–2020 in Australia, and their implications for research into young children’s response to bushfires, and their learning about bushfire recovery, which resulted in the development of an arts-based project to explore emergent curriculum and pedagogies for planetary wellbeing. We draw on Deleuze and Guattari’s theorising that ‘the self is only a threshold, a door, a becoming between two multiplicities’; and ‘Spatio-temporal relations’ as ‘not predicates of the thing but dimensions of multiplicities of events as encounters’ to theorise how ‘becoming-with’ fires enabled the development of emergent curriculum and pedagogies in an early learning centre, which can ultimately contribute to planetary wellbeing.

Within the North American public education system, institutionalised structures of schooling often prevent teachers from aligning their values with their practice when it comes to environmental education (Bowers, 1997; Weston, 2004). In response to this, this article will outline our lived experiences, as teachers and researcher, in disrupting the traditional school system as we work toward building a new culture in schooling through nature-based education. Acts of disruption that we will speak to include: going outside for learning on a regular basis, teaching for empowerment, involving families in the education, attempts to play with structural confines of schooling, and finding ways to stay empowered ourselves. Through this work, we have found that there is a rippling effect to the disruption that requires courage, grit, and resilience such that we do not slide back into conventional approaches. We have also become empowered in our practices through implementing these changes, watching our students become active stewards within their communities and beyond. We are learning deeply about the work of structural change within a public school district and offer words here as inspiration and support for others wishing to make changes within their own context.

The relationship between outdoor education and environmental education in Aotearoa New Zealand has undergone many changes since formal education began in early colonial times. Discussion draws from qualitative doctoral research undertaken by the authors that investigated education for sustainability in outdoor education and how meaning is ascribed to outdoor experiences. The article describes how environmental education and outdoor education had common historical roots in nature studies that eventually were teased apart by the development of separate agendas for learning and assessment, coupled with the political context of the 1970s and 1980s. The article finds that contemporary forces relating to the economy, society and the environment are now driving a re-engagement of the two discourses in Aotearoa New Zealand at a variety of levels, from schools to national bodies, and that this re-engagement signals a positive outcome for addressing key environmental issues and engaging students in the outdoors.

This paper uses the work of Weber and Foucault to explore the ways in which environmental education may operate as a site for forming and maintaining particular ethical competencies which most environmental educators argue are necessary in order to live in an ‘environmentally sustainable' manner. Environmental education practices, as evidenced in the Earthkeepers program, are examined to show how environmental education may be working in quite particular ways to construct specific ethical abilities and competencies in students. It is argued that we need to be far more concerned with and aware of the actual means we use to encourage students to live in an ‘environmentally sustainable' fashion.

As never before in history, common destiny beckons us to seek a new beginning…. This requires a change of mind and heart. It requires a new sense of global interdependence and universal responsibility. We must imaginatively develop and apply the vision of a sustainable way of life locally, nationally, regionally, and globally. Our cultural diversity is a precious heritage and different cultures will find their own distinctive ways to realize the vision. We must deepen and expand the global dialogue that generated the Earth Charter, for we have much to learn from the ongoing collaborative search for truth and wisdom (The Earth Charter, The Way Forward).

Such advancement of high-minded values, such changes of mind and heart, and such senses of interdependence and responsibility across culture can only be achieved through education. Realising culturally rooted visions of sustainability and searching for cross-cultural collaboration is, inherently, a process of education. The Earth Charter Initiative has said from the beginning that the Earth Charter is an educational resource of significant value.

The art and science of teaching about, from, with, and for the Earth Charter offers a promising pedagogy for exploring such shared values and global ethics. Many of the problems we face are ethical problems. Therefore, the solutions must be solutions to which ethics point.

This paper explores the innovative socio-educational experience of Huerto Alegre (Spain), linking it to a critical perspective of Education for Sustainable Development (ESD). Going beyond the ‘pluralist practices’ associated with the ESD, our case study seeks to redefine ESD from a critical and ecocentric perspective within the context of the Earth Charter (EC). Huerto Alegre’s social-educational programme is aimed at children and young people with the objective of creating critical thinking and fostering connections between school and the natural environment by working collaboratively with teaching professionals. The methodology of the paper focuses on a content analysis of the centre’s key documents and on the narratives of students, in addition to an in-depth interview with its director. It also presents a critical reconstruction of the subject. This complements, and gives meaning to, the theoretical debates surrounding ESD — debates that call for structural changes to our current model of society.

This article surveys critical scholarship that links the literature on sustainable business education and education for sustainable development goals (ESDG). It is assumed that ESDG is desirable in the business curriculum. However, it is argued here that ESDG erroneously fosters the illusion of successfully combining economic growth, social justice, and environmental protection, foregrounding “sustained and inclusive economic growth”, which is often dependent on the increased consumption of natural resources. ESDG rarely addresses industrial expansion that jeopardizes the opportunity for the resolution of environmental crises, ignoring the intrinsic value of nonhuman species and ecosystems and masking the root causes of unsustainability. ESDG places heavy emphasis on economic and social aspects of sustainability, at the cost of the environment. By contrast, some earlier forms of environmental education recognize the limits to growth and emphasize environmental integrity as a foundation for both social and economic activity. This article emphasizes the need to re-orientate ESDG towards genuine sustainability of ecopedagogy in the context of business education, emphasizing transformative business models based on degrowth, circular economy, and steady-state economy. It is argued that a more explicit pedagogical re-orientation towards the recognition of planetary boundaries, as well as toward a less anthropocentric focus is needed.

Despite the importance of teachers to the school garden movement, we still know very little about what drives particular teachers to incorporate a school garden into their pedagogy. In response, this article reports the findings of a study designed to investigate the internal processes and products involved in rationalising and sustaining teachers’ use. Analysis of interviews with three primary teachers — Laura, Meredith, and Clare — indicate that a powerful rationale is formed when teachers read their childhood memories, often idealised, against their observations of children today. This rationale is strengthened by opportunities afforded by the garden itself, which allows teachers to enact their deepest beliefs about teaching and learning and resist external controls. This study also provides evidence that a school garden can easily evoke nostalgia. The article ends by re-theorising this nostalgia as part of the ‘cultural logic’ (Enfield, 2000) of school gardens, while suggesting nostalgia's productive uses.

This paper is authored by Bawaka Country, acknowledging Country’s ability to teach and share. Country is homeland and place. Country is everything and the relationships that bring everything to life. Country is knowledge. This paper is shaped and enabled by songspirals. Songspirals are sung and cried by Yolŋu people in north east Arnhem Land, Australia, to awaken Country, to make and remake the life-giving connections between people and place.

The Goŋ-gurtha songspiral leads this paper, showing us how a Yolŋu Country-led pedagogy centres Country’s active agency by learning through, with, and as Country. This pedagogy shares with us the ongoing connections within and between generations to ensure that knowledge remains strong and that sharing is done the right way, according to Yolŋu Rom, Law/Lore. This learning is predicated on relationality and responsibility. It is a more-than-human learning in which human knowing is decentred and Country is knowledgeable. It is a learning which recognises and respects its limits and it is a learning in which the ongoing sovereignty of Yolŋu people is front and centre.

Using hermeneutic phenomenology to aid the reader ‘experience’ the data collected, this study reports on 18 college students, 4 staff members and the author's trip to a remote island on the Great Barrier Reef. It is a story of the (re)discovery of the social and natural ecologies that bind us together, and of how explicit teaching and learning about these ecologies can make a difference to young people's abilities to consciously be part of, contribute to, and sustain these ecologies. A grounded theory of five dimensions of giving (to self, others, communities, environment, and the whole) is offered as a beginning framework from which to imbue teaching and learning with meaning and social concern.

Three themes are set out in this paper. The first is that learning about ecologically sensitive living–and putting that living into practice–are central to Aboriginal indigenous education. Second, Australia's first peoples were and are deprived of landscapes providing the base to their spirituality; continuing processes maintain that loss of independence. The third is that Aboriginal and non-Aboriginal Australians need to address quickly courses of action which provide for a reinvigoration of that landscape connection and independence. This need has points of significance for environmental educators, several of which are presented.

In the relatively new discipline of design education we have the opportunity to frame the way that design education is formulated. The relative lack of theorists in the field of design education studies leaves unquestioned the relevance of conventional practices of design education that are premised on only tangentially relevant Art, Science and Information Technology models. There is a gap in design education development regarding how to mediate ecological concerns with techno-scientific imperatives. Environmental education researchers can influence this new field by challenging existing approaches to design education with particular attention to the ways design either contributes to or hinders the development of a sustainable society. In order to enter this discussion with environmental education researchers we identify three ecological issues faced by designers and design educators, here we pay particular attention to Industrial Design. The question for this paper is, can environmental education researchers offer advice to the design education area that may help us develop ecologically sustainable design-based programs. The newness of ecological concerns in the design research and design education areas means that we have a great deal to learn. If environmental education researchers are able to assist us with our reflections on designing curricula that in turn encourages a more ecologically aware design profession then this would be a worthwhile contribution to design practice in Australia, and indeed the world.

Bill Stapp passed away in May 2001, thirty one years after his first influential visit to Australia. Although many among the current generation of younger environmental educators might not know his name they are very likely to be working within a framework for environmental education that he worked hard to establish. This paper discusses his contribution from a socially critical standpoint and within the context of the relationship between formal education and informal settings that underpinned his work. In writing this paper I draw on his writings, commentaries on his work, personal knowledge and an in-depth interview I conducted with him in 1991.

Despite the bad press surrounding the UN World Summit on Sustainable Development (WSSD), the outcomes of the event confirm that WSSD served to reinvigorate global commitments and actions to sustainable development.

The Summit, which took place from 26 August - 4 September 2002 in Johannesburg, South Africa, aimed to review progress made towards Sustainable Development over the past 10 years and to work towards commitments to action (UN General Assembly Resolution 55/199). It saw the largest ever gathering of world leaders and over 21,000 participants from 191 government, intergovernmental and non-government organisations, the private sector, academia and the scientific community (IISD, 2002). The mere presence of these stakeholders, willing to engage in the negotiation process, demonstrates that sustainable development is very much alive and relevant.

President Thabo Mbeki opened by characterising the growing gap between North and South as “global apartheid” and highlighting the crises of poverty and ecological degradation. It was clear then that the outcomes of the Summit had to go beyond the Rio 1992 commitments which focused on environmental actions. He called for a practicable and meaningful Johannesburg Plan of Implementation to fulfil the framework of Agenda 21 within the Summit theme of “People, Planet and Prosperity”.

This article presents an analysis of three uniquely situated garden-based research studies. As colleagues intrigued by the rich, intricate, learning dynamics playing out within the garden spaces, our collaboration explored the broader meaning and potential for garden-based programming. As we discussed the three garden studies, two themes emerged as valuable for analysis: relationality and decolonisation. We understand the themes in relation to Gregory Cajete’s (2005) conceptualisation of coming to resonance within oneself, one’s community, and the surrounding ecosystem as being integral aspects of a holistic learning program. In addition, centring learning around relationality with place requires, as Delores Calderon (2014) asserts, a critique of colonisation that has shaped place over time. In our collaboration on the three studies and reading of current developments in the literature, it became clear that garden- and place-based education must grapple with the troubled histories of place and work towards decolonisation. Each garden project provided unique insight, but our collective analysis elicited an examination of assumptions about pedagogy and potential for decolonisation of land, body, and minds.