Programs designed to promote the use of natural environments for leisure purposes need to be based on a sound and justifiable environmental ethic. This paper attempts to develop such an ethic. The general and basic ecological attitude, arguments relating to the need for human survival, other arguments which relate to human interests such as the need for beauty, recreation and scientific endeavours and utilitarian arguments relating to the needs of future generations are examined and are seen as being morally and practically inadequate.

The only justifiable environmental ethic is seen as one which has. as its central concept, the interdependent natural community in which the interests of all individual members of the community (including the interests of human beings) are regarded as secondary to the good of the total community. In the ethic, humans protect the natural environment because the entities of nature are “fellow-travellers”, members of the same moral community.

When considering a topic as broad as research in environmental education it seems worthwhile, at the outset, to make some basic distinctions. First, establishing research priorities is not simply an empirical question. While it is undoubtedly useful to try to establish perceived needs and interests, and to consider them when establishing research priorities, this can only describe part of the task at hand. There are surely some logical requirements as well.

Second, a much more challenging task, it seems to me, is to more clearly understand the nature of the questions to which we seek answers. We must seek to distinguish between those research techniques which are more or less consistent with the nature of our task. Unfortunately, research in education generally, and in environmental education, in particular, has been hindered by a failure on the part of the research community to recognize the need for a more complete range of research perspectives than those customarily found, and by a failure to recognize the occasional and inevitable misapplications of technique which can occur when appropriate methodologies do not seem available.

With some misgivings about the scope of research in environmental education in mind, I am led to my concern: How do we go about furthering our understanding of concepts central to our field of study? In exploring this question I propose that conceptual analysis is an important research area. Further, I also argue that it is not simply an option, but rather a logical necessity if we are to establish greater coherence within environmental education and avoid unnecessary confusion (see for example: Barrow & Milburn, 1986; Scheffler, 1960; Soltis, 1978; and Wilson, 1969). Further, it is in the nature of this question that we find appeal for this particular approach to research.

The assemblage of water/watery/watering is a lively cartography of how water may be accounted for when theorising with and through environmental education research. Challenging the universalising claims of Western technoscience and the colonial logic of extraction, the article develops an alternative theoretical mapping of environmental education through engagements with Ingold’s (2007, 2012, 2015) concepts of lines, knots, and knotting. For this article and for the Special Issue in which it is housed, the concepts of such knottings are defined as an assemblage of haecceities, lived events that are looped, tethered and entangled as material and conceptual agencies that inhere within situated encounters. Thus, this article grapples with the need to account for water differently in contemporary posthuman ecologies. To overcome anthropocentric and mastery-oriented approaches, various other ways to account for water in science or environmental education will continue to come to the surface, bubbling and rushing like a waterfall as they have done in this work. Some of these will include thinking with water, which will be central to a theoretical mapping of water that seeks embrace sticky knots. The article explores a (re)turn to artful practices and encounters as spaces in which posthumanist concepts for environmental education might be cultivated.

Over the last decade, a growing number of universities have committed to ensuring that sustainability is integral to higher education with the intent of preparing eco-literate graduates who can make positive contributions to the sustainability of the environment. With particular consideration for the increasingly internationalised teaching environment of many higher education institutions, this study sought to explore how academics’ conceptions of teaching sustainability might differ across disciplines. This study builds upon the seminal work of Reid and Petocz (2006), Cotton, Bailey, Warren, and Bissell (2009) and Cotton, Warren, Maiboroda, and Bailey (2007), who explored the views of academics across a range of disciplines not traditionally associated with sustainability. This study extends their research by specifically identifying academics from a variety of disciplines who might be considered experts in the field of sustainability.

The study takes a constructivist view of ‘conceptions’ that are developed through one's experiences, beliefs and interactions with community. The theoretical framing also identifies pedagogical approaches recommended in the fields of sustainability and intercultural education, and establishes eco-literacy and environmental ethics as integral to one's conceptions of sustainability.

This research applied a multi case-study approach, including open-ended interview questions with participants from four different faculties of Monash University, namely: Science; Business and Economics; Education; and Medicine, Nursing and Health Sciences. All four participants were selected on the basis of the synopsis of the unit they taught overtly stating that sustainability-related content was included in the syllabus, and thus might be defined as experts in the teaching of sustainability. The data was analysed using descriptive followed by interpretative coding, which ultimately identified six different components that might contribute to the participants’ conceptions about their teaching. These components included: discipline; conceptions of sustainability; ethical position; pedagogical approach; approach to intercultural education; and approach to eco-literacy.

The findings of the study conclude that there were likely to be disciplinary differences in the academics’ conceptions of teaching sustainability. While there was no evidence of a disciplinary link to the academics’ understanding of what sustainability is, the research did appear to support a correlation between an academic's previous education and their ethical position. Furthermore, the current discipline of their unit appeared to strongly reflect their pedagogical approach to teaching sustainability. The research also highlights that, while there are clearly some innovative teaching strategies being utilised, there is room for more transformational learning to be included in syllabus design. Additionally, as the number of unit outlines that overtly referred to sustainability was surprisingly low, and not all sustainability-related units seemed to demonstrate a comprehensive approach to the teaching of eco-literacy, questions are raised about whether all students are actually engaging in sustainability education as signatories of the Talloires Declaration have pledged.

The significant contribution of this study is represented by its implications for the development of curriculum and syllabus design in the field of sustainability education. Having highlighted the potential disciplinary differences between approaches to teaching sustainability, a range of stakeholders, including university faculties and individual academics, can review how sustainability education is taught in their curriculum and address areas that require greater attention to ensure students receive a comprehensive exposure to the skills and knowledge required to develop eco-literacy.

In this article, I draw on interviews with graduates from an Outdoor and Environmental Education course to explore the ways in which their environmental ethics changed since leaving university. I do this in relation to the graduates' personal and professional experiences, particularly in the context of teaching Outdoor Education and Physical Education in secondary schools. By offering two alternative readings of graduates' experiences, this research contributes to existing education literature about the ‘wash-out effect’ of teacher education courses once beginning teachers become immersed in schools. In the first reading I find evidence of regulatory and normalising strategies of society and school communities and a ‘plateauing’ of graduates' engagement with environmental practices. In a second reading, framed by Foucault's theory of power and ethics, I discern acts of ‘tactical’ resistance. This reading foregrounds strategies graduates use to negotiate the constraining spaces of schools.

The ethical dimensions of environmental study are considered with particular reference to environmental education. It is argued that moral considerations and value judgements are an inevitable component of any form of environmental investigation or education and the nature of environmental ethics is explored in this context. Methods for transmitting environmental ethics are considered critically and the article concludes by suggesting some alternative approaches to exploring environmental ethics in education.

The purpose of the study was to compare demographic profiles, agents of socialisation on participation in outdoor activities and preferences for spending time in natural areas of New Zealand and Danish physical education students. The data were gathered by questionnaire from 270 Danish and 241 Mew Zealand students. New Zealand students expressed a stronger perception of being an outdoor person and may be linked to the fact that 12% of the Danish students have lived their lives in rural areas in contrast to 30% of the New Zealand students. Further, school and sport clubs were ranked higher by New Zealand students as factors of influence on outdoor life activities. Friends and parents/family were the most influential agencies of socialisation with no differences between nations. More than 92% of the Danish and New Zealand students had previous experiences of longer lasting outdoor trips. The study provide data for ongoing interpretation and create a basis for questions and reflections for the benefit of students in both institutions.

Over the past decade we have witnessed a proliferation and intensification of food pedagogies across a range of sites. This article begins by considering two pedagogical scenes that attempt to address food. They were enacted within educational settings in Australia; one a Year 8 (13 years of age) health education classroom, the other a professional learning seminar. Each were heavily imbued with the obesity prevention imperatives that have come to characterise social, political and educational discourse around food in contemporary times. Using these scenes as a springboard, we move to consider the place where we initially envisioned food might intersect with environmental education. We imagined that it would be a space with significant potential for approaching teaching and learning about food in new ways. Deploying menu as metaphor, the authors explore the possibilities for this new terrain and argue that bringing a Foucauldian inspired ‘ethics of discomfort’ to the table might help us take stock of contemporary approaches and their effects. Given the dominance of crisis-driven responses that tend to characterise school food education, we conclude by suggesting that we need to interrupt the dominant discourses that circulate around food and try to engage with some new possibilities for teaching and learning about food.

The Maui's Dolphin Challenge was a litter reduction project that was run twice at a secondary school in Aotearoa New Zealand. The project drew on a theoretical framework encompassing four psycho-social principles: values, embodied learning, efficacy, and perceived social norms. It challenged students to reduce the litter at the school by offering to donate $200 a week for 3 weeks to help protect the endangered Maui's dolphin. However, for every piece of litter found, $1 would come off this total. The challenge was accompanied by feedback on progress, posters, assemblies, and videos. Both times it was run, litter dropped by approximately half. After the first iteration, a survey found that students (n = 275 surveys) appeared motivated not to litter primarily due to a desire to care for the Maui's dolphin. Interviews and a focus group with staff and students (n = 14) after the second iteration also found the dolphins were important, but there was a cultural norm against picking up litter. The limitations of the project, its impact on the school's sustainability culture, and implications for other whole-school environmental projects, especially those with a waste focus, are discussed.

In December 1997 I was privileged—and very pleasantly surprised—to receive the inaugural Allen Strom Eureka Prize for Environmental Education for ‘environmental education research of a substantive nature which contributes to professional thinking and practice’. According to the program for the prize-giving ceremony, I was awarded the prize ‘for research on recent cultural and philosophical movements, such as postmodernism, which has translated and applied complex social theories to theory and practice in environmental education’.

I want to take this opportunity to repeat my thanks to the New South Wales Environment Protection Authority for their generous sponsorship of this prize. I offer these thanks not only as an individual recipient but also on behalf of the wider Australian environmental education community. I see particular significance in the Allen Strom Eureka Prize for Environmental Education being awarded in a suite that includes separate prizes for environmental research and environmental journalism. This helps to distinguish our field from other disciplines with which it is sometimes confused. My own research emphasises that environmental education is not just another type of environmental study but more a form of cultural and media literacy.

How learners come to grips and can transform their thinking about something extremely complex such as environmental issues are addressed with this research. It is argued that the qualities of the visual mode of information processing are of particular relevance for cognition in the environmental context. This paper reports on a study of the photographic experience of nineteen participants who worked individually on an environmental photography project of their choice over a period of up to ten weeks. It was found that on completion of their project, the participants' conceptualisations of their topics became more differentiated, complex and defined; multiple perspectives were constructed and their own positions and feelings clarified. Above all, a notion of optimism emerged after Initial conceptualisations of environmental issues as issues of pollution, degradation, violation and death. This paper discusses the cognitive potential of the visual mode for the development of environmental thinking and presents some examples of conceptual shifts through the photographic work.

This article explores innovative praxis in Environmental and Sustainability Education (ESE) in four preservice teacher education programmes in Canada. ESE is finding its way into teacher education in a variety of innovative and interdisciplinary ways, as both part of mainstream programmes and in their co-curricular margins. Using a case study approach, each case builds on unique connections to Indigenous education, art education, cultural learning or educational gardening, which supports a variety of differing aspects in relation to ESE. These cases share a common theme of building relationships at the heart of ESE teaching and learning in the mainstream and the margins of the academy. Brought together through a Canadian network of faculty, researchers, policy-makers and community educators that was formed in 2016, these cases demonstrate a deep commitment and imaginative capacity for embedding ESE in Canada’s teacher education systems.

This article explores my relational learning reflections with the Laitu Khyeng Indigenous community in the Chittagong Hill Tracts (CHT), Bangladesh, focusing on Indigenous perspectives on climate change education. Implementing a relational theoretical framework, I share my reflections on relational learning in this research as part of being accountable to the Indigenous community. Through exploring Indigenous land-based climate change research, five central themes emerge Indigenous land rights, relationship with the environment, community-led relationality as collaboration, intergenerational relational knowledge and relationality as ethical reciprocity. The findings explore the intrinsic connection between Indigenous communities and their ancestral territories, emphasising the significance of upholding Indigenous sovereignty over land for sustainable adaptation to climate change. In this article, I highlight the importance of relational learning as a form of education, fostering resilience rooted in preserving traditional practices and spaces. Relationality with the environment is central to Indigenous climate education, promoting understanding and reciprocity with the land. In my learning, I learned that community dynamics and collaborative learning are essential for effective climate education, emphasising collective action and diverse perspectives. In relational learning, inter-generational knowledge transmission ensures the preservation and sharing of traditional land-based knowledge across generations, forming the foundation for sustainable adaptation strategies. Ethical engagement and reciprocity guide research interactions, emphasising mutual respect and cultural sensitivity. By centring Indigenous perspectives and knowledge systems, this study advocates for community-led approaches to climate change education, fostering resilience and environmental stewardship within Indigenous communities.

In a Kimberley place-based cultural story, Dangaba is a woman whose Country holds poison gas. Her story shows the importance of cultural ways of understanding and caring for Country, especially hazardous places. The authors contrast this with a corporate story of fossil fuel, illustrating the divergent discourses and approaches to place. Indigenous and local peoples and their knowledge, cultures, laws, philosophies and practices are vitally important to Indigenous lifeways and livelihoods, and critically significant to the long-term health and well-being of people and place in our locality, region and world. We call for storying and narratives from the pluriverse of sociocultural voices to be a meaningful part of environmental education and to be implemented in multiple places of learning. To know how to hear, understand and apply the learnings from place-based story is to know how to move beyond a normalised worldview of separation, alienation, individualism, infinite growth, consumption, extraction, commodification and craving. To know how to see, feel, describe and reflect upon experience, concepts and practice is to find ways to move towards radical generosity, mutuality of becoming, embodied kinship, wisdom, humility and respect.