Early childhood is an important time for building children’s affinity with nature and the environment. Early childhood professionals play a crucial role in developing young children’s understanding of the natural world. Over the past 50 years, there has been a movement in early childhood education and care contexts to provide young children with the opportunity to learn in natural surroundings such as forest schools and nature kindergartens. This research, occurred in four bush kinders, an Australian example of nature-based, early years education influenced by the forest school approach to education. In this paper we interrogate key ideas concerning environmental education, drawing on seminal empirical research, guiding curriculum documents such as Australia’s Early Years Learning Framework and government policy documents to build understandings of how children’s play can be observed by educators who can then support the children to develop their understandings of the natural world around them. Through ethnography, a methodology that uses both participation and observation of research participants, it became apparent that young children’s play-based learning offers opportunities for development of understandings of the environment. Applying a recent definition of environmental education from the US Environmental Protection Authority (2022), we analysed four vignettes which provide examples of educators and children’s interactions supporting children to build an affinity with nature observed during the research. This research’s implications are novel when considering the relatively new bush kinder approach to early childhood education as the findings remind us of the benefits of bush kinders in generating opportunities for young children’s environmental education.

In this article, we experiment with a form of dark pedagogy, a pedagogy that confronts haunting pasts∼presents∼futures in environmental education. We offer a conceptualisation of ghosts that enables us to creatively explore the duration of things and consider the relationality of time. We examine this through two situated contexts, engaging with entangled, yet differentiated, socioecological issues. The first issue involves the cascading impacts of climate change on the Australian Alps, including intensifying bushfires and threats to the iconic snow gum. The second issue involves the reordering of human/animal relations through processes of settler colonialism that continue to transform land into a commodity, with a significant cultural and material consequence of such colonial harm resulting in the extermination of free-ranging bison herds in the Canadian prairies. Both are unique issues, but both involve impacts of colonisation, loss and natural-cultural hegemony. The dark elements of these Place-specific stories involve noticing and confronting loss and related injustices. In our case, we diffract such confrontations by thinking through these challenging issues and working towards ethical ways of living and learning. In this article, we (re)member ghosts and ponder practices for fostering anticolonial response-abilities and affirmative human/Earth futures.

The ideal period for implementing environmental education or education for sustainability is during the early childhood years. The educational context of playgroups can be a platform for both children and their parents to learn together and together engage in early childhood education for sustainability (ECEfS), however there is a paucity of literature examining ECEfS within Australian playgroup contexts. The Little Explorers Playgroup (LEP) is a facilitated playgroup located in a sustainable living centre in Sydney, Australia, and provides opportunities for children and their parents to engage in ECEfS. The study purpose was to evaluate the effect of the LEP on the participating children and parents’ environmental attitudes and behaviours. This qualitative study was designed as a single critical case study employing semi-structured telephone interviews conducted with twenty-three participants, including three LEP playgroup facilitators and 20 parents. The data generated by the interviews was analysed thematically and the findings indicated that the LEP empowered and positively transformed both the children and parents’ environmental attitudes and behaviours. This was evident through the children and parents’ adoption of more environmentally responsible attitudes and behaviours. The findings demonstrate that playgroups may be an untapped opportunity for facilitating community change towards sustainable living.

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.

Our current ecological predicament requires a shift to a post-anthropocentric educational paradigm in which we educate for and about a world that is not “for us,” but comprised of a multitude of eco-systems of which we are simply a part. To facilitate this, education should be enacted differently; we need to experience learning not as furthering entrenched nature/culture binaries, but as “worlding” processes, whereby imaginary divides between individual and environment are troubled, as humans and the material world are revealed to be relational and entangled. Posthumanism offers an affective turn towards a social and ecological justice that accounts for such entanglements; enacted through necessary processes of de-familiarisation from the dominant vision of education. In this article we firstly explore the theoretical underpinnings of critical posthumanism to critique sustainability education-as-usual and propose new modes of teaching that lean into affective processes of noticing and surrender. We then discuss a research project in which participants came together to explore what happens when we cease to privilege humans as the ultimate instructors and holders of knowledge. In doing so we disrupt normative methodologies, drawing on affect, embodiment, relationality, transdisciplinarity and an ethics of care which extend learning to more-than-human kin.

Although individuals are exposed to a variety of pro-environmental influences in childhood, it is unclear which has the biggest impact on adult beliefs and behaviour. The aim of the current study therefore examined how formal sustainability education and childhood caregiver pro-environmental motivations, beliefs and behaviour, influence motivations and behaviours in adulthood. An Australian adult sample (n = 230) completed a survey measuring pro-environmental motivation, anthropogenic climate change beliefs and pro-environmental behaviour. Recollections of childhood caregivers’ anthropogenic climate change beliefs and pro-environmental behaviours, and formal completion of sustainability education were obtained. Hierarchical multiple regression analysis found childhood caregiver pro-environmental behaviour significantly and uniquely predicted pro-environmental behaviour. Moderation analysis found no influence from formal sustainability education on this relationship. Caregiver and individual climate change belief were associated, but caregiver belief was not associated with pro-environmental motivation. No differences in adult pro-environmental behaviour were noted when considering childhood sustainability education. Results suggest transmission of anthropogenic climate change belief and pro-environmental behaviour occurs from childhood caregivers. Comparatively, formal childhood sustainability education was not significant in establishing ongoing pro-environmental behaviour patterns. This research adds to limited existing literature demonstrating caregiver impact on sustained pro-environmental behaviour and provides possible future direction for promoting sustainable behaviour.

This paper examines the notion of wilding pedagogy and its potential for comprehensive transformation through educational policy. This paper argues that given current unsustainable human practices, significant changes can be achieved by aligning education and policy. This paper begins by defining wilding pedagogies and providing an overview of Botswana’s background and prospects. It contends that Botswana has the potential to enhance the quality of education by promoting active and transformative learning experiences. Furthermore, this policy can lead to improved academic performance by acknowledging cultural linkages, honouring land, returning to a holistic approach aligned with the principles of the wild in education.

Based on an ethnographic study in a Finnish primary school, we explored lingering as both a pedagogical approach and a methodological concept for multispecies education research and practice. Through this conceptual thinking, we “re-turned” to the multiplicities that unfolded from noticing rhythms, enterings and different lifeworlds to show how children’s lingering encounters developed into speculative inquiries about how invertebrates and amphibians generate polyphonous affects and temporalities. In our study, children’s “attuning-with” clay, waste materials, photographs, and stop-motion animation opened up the unfamiliar worlds and temporalities of invertebrates and amphibians, involving active silences, slow rhythms, and awkward becomings. Overall, the study highlights that children’s attuning-with the uncertainties of today’s socioecological world create new avenues for thinking about multispecies relationalities.

Despite the growing influence of the “material” turn within childhood studies and education, scholarship related to teaching and learning within the early childhood classroom remains a largely humanistic endeavour. By applying relational and multispecies onto-epistomologies to both children’s classroom relations and our own teacher subjectivities, this work aims to highlight what other possibilities emerge when the dominant hierarchies of teacher-researcher-child-non-human are destabilised. Taking the idea of destabilisation literally, we diffractively map our own experiences as teacher-researchers within early years educational contexts, utilising diffractive methods to narrow-in on the mutually constituted conditions of movement. These more-than-human movements emerged during improvised classroom encounters between young children, animals and plants and varied in intensity and duration, as these constructed cuts and data (re)presentations continue to “move” us years later. Building upon research that explores the relationalities of children and non-human others, as well as “how movement does relationships’’ in early childhood educational contexts (Riley & Proctor, 2023, p. 663), we argue that a complex meta/physics of more-than-human movement affords literal and conceptual turning, enmeshing, decentering, connecting and rupturing, producing a less certain but more attuned early years teacher.

In this paper, we offer a commentary on the climate change content in Ghana’s primary and junior high school science curriculum. Since 2019, the government of Ghana has mandated climate change education at multiple levels of the school system. However, there is very little analysis of these curricula. This paper fills an important gap by critically reviewing the climate change content in the science curriculum in a country with a complex and tenuous past regarding capitalist and colonialist expansion and exploitation. We note that while the curriculum attends to technical details of greenhouse gas emissions and climate impacts, it elides the larger global context that has led to the rise in carbon emissions and anthropogenic climate change. We make the case for a climate change curriculum that integrates culture, language and histories, and tackles the complexities of globalisation.

The Kigali Amendment introduced a new family of chemical compounds, which do not contribute to stratospheric ozone depletion but present a high global warming potential, under the watch of the Montreal Protocol in 2016. Earlier this year, a press note from the World Meteorological Organization entitled “Ozone layer recovery is on track, helping avoid global warming by 0.5°C” caught our attention because of the wrong conclusions that can be potentially drawn by laypersons due to an apparent linkage of ozone depletion and global warming problems. Public communication of the Montreal Protocol since the Kigali Amendment should be more careful than ever to avoid lessening the social perception of the threat of climate change, particularly considering that society already has a distorted representation of these problems, assuming causal relations between ozone depletion and climate change, that could lead to unfounded optimism towards the climate crisis.

In this article, we adopt assemblage as methodology and as a way to foreground the vitality and relational agency of other species as they encounter humans. Research as assemblage is a process of becoming with others, and we experienced that ontological process during three environmental excursions as we became entangled in multispecies assemblages with children, the Crow, the Sea Eagle and the Bee. The production of the three assemblages and the rhizomic networks that formed materially and discursively across time occurred within an affective milieu characterised by sensory attentiveness and attunement to the affective power of coincidence. Analysing the formation and reformation of the assemblages enabled us to identify the phenomenon of “ontological flickering” where the ontological foundation of experience shifted moment by moment and remained playfully unresolved. We also consider how multispecies encounters relate to wildness, understood in Thoreau’s terms as unsettling encounters with otherness. In concluding, we recognise our incomplete becoming with others as co-authors and acknowledge the Crow the Sea Eagle and the Bee as powerful teachers.

Though there has been a marked increase in research driven by posthumanist theory and inspired by the common worlds research approach, practical approaches to conducting this type of research have not been well documented and shared within the literature. This article explores the process of navigating the planning and conducting of research that aims to think with more-than-human worlds. Three research methods that were applied in a study involving young children in a forest school program are described: (1) non-participant observation, (2) observing the park through “sit spots,” and (3) the use of wearable cameras to film a different perspective. I explore each of these as a way to guide other researchers grappling with the tensions and challenges of conducting posthumanist research. Any combination of these methods could be considered within research that aims to disrupt the dominant anthropocentric lens in early childhood education for sustainability and beyond.

More-than-human refusal, as an expression of agency, plays an active role in constructing boundaries. In this article, I address what kind of environmental education is made possible by the productive constraints of respecting more-than-human boundaries and refusal. This is intertwined with how humans can practice being attentive to the intra-actions of more-than-humans when they are not physically present, are only speculated to be present or are present through artifacts. I rhizomatically analyse my relationship with a leafcutter bee (Megachile spp.) nest as a situated example of practicing a relational ethic of care. Through queering the boundary between myself and the leafcutter bee, nature becomes not something that I (human) experience, but as something we (bougainvillea-leafcutter bee-nest-human assemblage) produce through our human-and-more-than-human relationality. Rather than seeing limited proximity as prohibitive, environmental education can use this productive constraint to know-with more-than-human others in a way that disrupts the nature/culture binary — to blur the boundaries between humans and more-than-humans without violating the agency asserted by more-than-humans.

This paper explores the potential for extending relational ontologies to include a specific focus on human-plant relations. We theorise the emergence of a vegetal ontology, as a novel way of working and remaking theories around human-plant relations that can be applied to the field of environmental education. A vegetal ontological approach, as applied in the environmental education research project that informs this article, abandons hierarchical comparisons of plants, which are often historically positioned as “lesser species,” mere “objects” and “resources” even. We start our paper with a modest review of key theoretical approaches informing past and recent environmental education studies on child-plant relations. We then return to the discussion started within the introduction to the paper on how we have theorised a vegetal ontology as a mode of a relational ontology focussing particularly on human-plant relations and drawing on posthumanist, new materialist and Indigenous approaches. To conclude the paper, we then put this newly named vegetal ontology to work. We apply it to a recent study on childhood-plant encounters where researchers engaged with young children and their families in a botanical garden setting and a group of environmental education elders reflected on the significance of plant relations in their childhoods.