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.

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.

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 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.

While Indigenous knowledges have long recognised forests as sentient and caring societies, western sciences have only acknowledged that trees communicate, learn and care for one another in recent years. These different ways of coming to know and engage with trees as sentient agents are further complicated by the introduction of digital technologies and automated decision-making into forest ecosystems. This article considers this confluence of forest sentience and digital technologies through a pedagogy and ethic of immanent care as a relational framework for analysis and praxis in environmental education. The authors apply this framework to three key examples along Birrarung Marr, an ancient gathering place and urban parklands in the city of Naarm (Melbourne). These include an immersive theatre-making project exploring forest communication networks with young children; the Melbourne Urban Forest data set, which hosts digital profiles for over 70,000 trees; and the Greenline masterplan which aims to revitalise the north bank of the Birrarung over the next five years. Exploring the ethical and pedagogical contours of these examples leads to propositions for rethinking the role of environmental education in navigating the current confluence of animal, vegetal, fungal and digital life.

How well do we know how non-humans experience environmental stressors and how do we communicate that knowledge as educators? This paper addresses these questions by way of an auto-ethnographic account of the author’s experience of attempting to listen to the Great Barrier Reef, off the Queensland coast. Through a series of methodological failures and roadblocks, this paper discusses the difficulties in understanding non-human sensory worlds. Following the auto-ethnographic account, the paper explores how anthropological pedagogies can contribute to environmental education of non-human experiences more broadly. The paper uses anthropological pedagogy to draw an analogy between ethnocentrism/cultural relativism and anthropocentrism/ecocentrism. Utilising practices of “third place” then demonstrates how the latter terms of these relationships are correctives to the former terms rather than oppositions. This paper concludes by suggesting ways in which the lessons learned can be applied to environmental education. It recommends creating a third space environmental curriculum which defamiliarises human experience and creates a zone of contact between humans and non-humans. The use of mediating technologies and artistic practice in conjunction with scientific education is recommended to maintain a critical perspective of human knowledge and biological limitations in creating experiential relationships with the environment.

Researchers across outdoor and environmental education (OEE) are drawing on relational ontologies to break down dualisms, human-centric thinking and challenge neoliberal education that focusses on outcomes and achievements. Digital technology has been seen as problematic in OEE because of its distracting qualities within notions of authentic outdoor experiences. Re-conceptualising digital technology as something learners are entangled with — rejecting a dualistic position — offers a nuanced way of understanding how digital technology could be harnessed for OEE. This research presents speculative findings from a new materialist inspired project on how teachers considered video-making and the more-than-human in OEE. Working with assemblage theory and attention to affect, we portray ways assemblages of video-making and the more-than-human can shape OEE in new ways. Implications for educators in how they might assemble OEE with technology are suggested.

Teachers are grappling with increased pressure and expectations to facilitate transformative education experiences, the kinds of experiences that cultivate dispositions and skillsets essential for young peoples’ preparedness to imagine and create sustainable futures. As expectations for teachers grow, so too do initiatives intended to assist their efforts, such as the advent of classroom-ready education resources. The rise of educational resources gives cause for closer examination of how they are developed, particularly with respect to the ways they situate content in the deployment of curricular, methodological and pedagogical concepts. This article presents a practice and process of education resource creation using multi-modal content that entangles global education and conservation agendas. Through the mediating lens of UNESCO’s pillars of education, a critical discussion of the utility of these for enabling and inhibiting the articulation of a professional practice for education resource creation is offered. With the imperative for sustainability-focused education and prevalence of education resources being produced to support this, we scrutinise the importance of demystifying the professional practice of education resource creation. In doing so, we point to insights that become available when the curricular, pedagogical and methodological concepts informing education resource creation are made transparent and accessible.

The case has been made — many of the approaches humans employ to address environmental collapse are founded on the very (White, Western, colonial, positivist, capitalist, human supremacist) thinking that advanced planetary degradation in the first place. We know how this story ends. If we continue perpetuating narratives of management, mastery and (White) human supremacy through environmental education (EE) and confront environmental issues accordingly, we will only advance Earth’s demise. Only by countering narratives of human exceptionalism and acknowledging the entangled and deeply relational nature of our existence can we begin to envision worlds of care for all. Reconceptualising EE as a polyphonic storying of relations with the more-than-human “keeps the way open” for humans to reassess our role in the world.

We are the living. We find ourselves in a mess that is sometimes called the ‘Anthropocene’. This is a mess that has been hidden, ignored, neglected through a narrative of progress, consumption, linearity, categorisation, control, prosperity, rationality. To respond to this narrative, we employ ‘mess-making’ as a force for resistance. We rethink our more-than-human relations by concepting with mess to invigorate, agitate and provoke. Employing Haraway’s (2008) ‘messmates’, we conceptualise how ‘we’ as ecosystems of thriving life forms are constantly living, learning and dying together and need to find new ways to co-research with/in/for more-than-human methodologies. These, we suggest, are inherently messy. The paper is organised in a nonconventional way in that it is mostly created by more-than-human narratives gathered from two doctoral post-qualitative inquiries exploring play in an urban forest school in London and animal-child relations in a wall-less school in Bali. We explore how mess-making is both generative and challenging as data emerge in dynamic and exciting ways. With this messy turn, we illuminate potential for educational futures that support multispecies flourishing.

In the state of Queensland, volunteers perform much of the work needed to prevent the extinction of threatened species who are native and unique to this continent. Acting from an understanding of interspecies justice, caring people rescue and rehabilitate hundreds of thousands of wild animals every year. Many of these same people conduct informal environmental education to bring to community attention the problematics of extinction by seeking the material expression of an ethics of conviviality. Using a document case study approach, this paper narrates aspects of the kindship work of a network of carers and educators of flying foxes who undertake informal environmental education as part of their care practices. Volunteering to care and educate for Australian flying mammals is a form of activism in a nation with a mammalian extinction crisis that still fails to meet its obligations under the United Nations Sustainable Development Goal 15. This paper describes how volunteer run informal environmental education in far north Queensland is driven by a strong sense of multispecies care.