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 study of Naessian ecocentrism and anthropocentrism in three environment club coordinators/science teachers, their colleagues and some parents at three secondary schools uses deep ecology and relational fields as primary frameworks for open-ended interviews. The findings reveal new insights into the affective, cognitive and behavioural characteristics of coordinators who enhance environmental education in their schools. The work presents preliminary data on leadership among sustainability coordinators who run environment clubs. It fills a gap in the literature by showing that in addition to environmental educators requiring knowledge and attitudes regarding sustainability practices, affective qualities like connectedness and love for the environment may be important to their success as sustainability exemplars. Teachers emerge as sustainability exemplars in a relational field to implement sustainability across the secondary curriculum, galvanise students, teachers and parents to connect to the Earth, and help students, teachers and parents move away from anthropocentrism. Findings suggest that if schools commit resources and time to the coordinator’s role, students experience significant benefits by becoming closer to the Earth and more empowered to act for the environment in ways consistent with deep ecology.

Juridical protection of the rights of nature is steadily emerging in several legal systems and in public discourse. Building on a recent publication in Transnational Environmental Law in which we interrogated Ecuador’s constitutional experiment with the rights of nature, we critically reflect in this contribution on Bolivia’s legal regime providing for the rights of Mother Earth. We do so, first, by sketching the juridical-political context within which these statutes were drafted and adopted, and then by analyzing the relevant constitutional provisions that provide the basis for the laws of Mother Earth. The third part forms the bulk of the discussion and details the background and the most relevant provisions of Bolivian statutes with a view to enabling a deeper critique in Part 4, in which we critically evaluate both the symbolic and the theoretical significance of the statutes as well as concerns related to their practical implementation. Insofar as the rights of nature paradigm has now become a truly global debate and a consideration in transnational comparative legal borrowing practices, our analysis aims to reveal the Bolivian experience, which could be instructive for civil society groups, academics, politicians and legislatures in a transnational setting.

Today, numerous constitutions provide for a rights-based approach to environmental protection. Based as they are on an instrumentalist rationality that seeks to promote human entitlements to nature, the majority of these rights remain anthropocentric. Although there are growing calls within academic and activist circles to reorient rights alongside an ecocentric ontology, only one country to date has taken the bold step to bestow rights on nature in its constitution. The Ecuadorian Constitution of 2008 announces the transition from a juridical anthropocentric orientation to an ecocentric position by recognizing enforceable rights of nature. This article critically reflects on the legal significance of granting rights to nature, with specific reference to Ecuador’s constitutional experiment. It first provides a contextual description of rights in an attempt to illustrate their anthropogenic genesis, and then explores the notion of environmental rights. The following part traces the discourse that has developed over the years in relation to the rights of nature by revealing aspects of an ecocentric counter-narrative. The final part focuses specifically on the Ecuadorian constitutional regime and provides (i) a historical-contextual discussion of the events that led to the adoption of the rights of nature; (ii) an analysis of the constitutional provisions directly and indirectly related to the rights of nature; and (iii) a critical appraisal of whether those provisions, so far, measure up to the rhetoric of constitutional ecocentric rights of nature in that country.

This study focuses on the cognitive components of general environmental attitudes. Taking as a starting point the scale of Thompson and Barton (1994) to identify ecocentric and anthropocentric motives in environmental conservation, the beliefs that guide attitudes in the person-environment relationship are analyzed. Confirmatory factor analysis was used to contrast the tripartite structure of these beliefs—based on egoistic, socioaltruistic, and biospheric aspects—with a two-dimensional structure that confronts ecocentric and anthropocentric orientations. The results obtained from two samples, a student sample (n = 212) and a sample from the general population of Madrid (n = 205), indicate the existence of a three-dimensional structure of environmental beliefs: an anthropocentric dimension based on the instrumental value of the environment for human beings, a biospheric dimension that values the environment for its own sake, and, lastly, an egobiocentric dimension that values the human being within nature as a whole.