Environmental education is only at a developmental stage, having originated in response to the environmental problems which have been most pressingly felt in the last thirty years or so. There is a general concern that we do not unconsciously carry into our new philosophies and methodologies the very dysfunctions which led to our environmental problems in the first place. Consequently there has been a search for paradigms of knowledge and enquiry which are adequate for the new problems that we face, paradigms which recognise the essential interrelatedness of all forms of life and the fact that enquirers are themselves part of environments, not just external observers as it is considered in classical rationalist science. The philosophy and method of critical evaluation which goes by the name ‘constructivism’ declares itself to be a way which can lead us beyond the mistakes of earlier theories of knowledge. I will be contending that, rather than being a way beyond rationalism and positivism, the constructivist approach is entirely bound up with that which it seeks to criticise, even if it assumes a radical posture. Out of this critique of constructivism and by way of the ideas of the German philosophers Friedrich Nietzsche and Martin Heidegger and the scientific methods of the poet and ‘nature-philosopher’ Johann von Goethe, I will adumbrate an approach to a new form of environmental education which I believe can satisfy our concern that the problems of the past are not perpetuated in a new guise.

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.

This research investigated Education for Sustainability (EfS) at an independent Montessori primary school, located in the Perth metropolitan area of Western Australia. A longitudinal case study involving analysis of data from a 20-year period was conducted to determine the effectiveness of EfS. Historical information about EfS at the school from 1990 to 2005 was examined, with the main focus of the study being on the impact of the Australian Sustainable Schools Initiative (AuSSI) between 2005 and 2009. AuSSI promotes a whole school, whole systems thinking approach to EfS.Three school-based issues in EfS were studied. First, the research aimed to determine what elements of EfS were in operation in the school prior to involvement in AuSSI. Second, student outcomes including engagement with whole systems thinking, attitudes and values, knowledge and understandings, and skills and behaviours related to EfS, were investigated during the first 5 years of participation in AuSSI. Third, teacher perceptions of the EfS program, including engagement with whole systems thinking, were examined during this same time period.

A case study approach was employed to enable in-depth investigation of EfS in the life of the school prior to, during and post implementation of AuSSI. This approach facilitated revelation of participants’ lived experiences, their perceptions and understandings of EfS, as well as detailed information about student outcomes in EfS. Case study methodology was also compatible with the culture and processes of the participating school and provided an opportunity for utilising a whole systems thinking approach. Data was gathered from a range of sources, through surveys, interviews, observation and document analysis over a 5-year period. The total participants included 11 teachers and 75 students.

The research identified particular antecedents of EfS in the Montessori method of education that existed in the school prior to AuSSI, including the whole child approach, together with the Montessori learning environment, curriculum and values. Following participation in AuSSI, student attitudes and values, knowledge and understandings, and skills and behaviours related to EfS were enhanced for all year levels. However, after 3 years, when specific EfS actions and projects ceased, student EfS outcomes were limited. Furthermore, students’ thinking and behaviour indicated a ‘silo’, rather than whole systems thinking approach to EfS. Teachers perceived the EfS program as highly effective in the initial 3 years after joining AuSSI. Key elements that enhanced EfS included EfS staff champions who had access to EfS networks, leadership support, and active school community involvement in all EfS processes. However, after 3 years of being an AuSSI school, the culmination of reduced leadership support for EfS, lack of staff training, vague designation of staff with EfS responsibilities and inadequate community involvement, resulted in cessation of the EfS program. Teacher perceptions on whole systems thinking revealed alignment between Montessori philosophy, EfS and whole system thinking was more in theory than in practice.

Through an in-depth longitudinal case study of a school this research highlighted the importance of whole school EfS professional learning, embedding EfS and whole systems thinking across the curriculum at all year levels, whole school support, and the usefulness of a sustainability continuum that recognises the complex, dynamic interplay of issues involved in a school's EfS journey. It is strongly recommended that improvements to pre-service teacher education in EfS are implemented, and a review of the AuSSI toolkit is conducted to refine EfS evaluation processes and to target the specific EfS needs of teachers at different stages of schooling, as well as to enhance understanding and implementation of the whole systems thinking approach. Finally, EfS professional learning for all school staff in all schools is warranted to enhance depth of EfS engagement.

In what sense might nature based tourism be considered education for sustainability? “Educational” confers an implied worthiness which may seem to offset the environmental costs of tourism. Moreover, nature-based tourism may indeed have an important educational role to play. This paper examines the role of “education” in ecotourism discourse, and argues that a predominance in ecotourism of an overly simplified set of educational concepts. These fail to convince that “educational” nature based tourism provides a significant contribution to education for sustainability, and equally fail to establish the necessity for tourism as a means to those educatonal ends which are achieved. The paper concludes with a discussion of some of the considerations which a more serious consideration of nature based tourism as education would have to take into account.

In this paper we examine the tension between the development of an holistic understanding of the diverse relations linking people and environments and the dominant, technocratic orientation of tertiary environmental studies programs. Different ideologies of environmentalism are seen to be reflected in specific modes of research, education and social practice. We describe how the Graduate School of Environmental Science at Monash University has worked with these tensions. We have sought in the GSES to incorporate a more interdisciplinary, critical environmentalism that may promote a movement towards a more sustainable, equitable and enriching society.

The ecological crisis has been traced to a rupture in the human-nature relationship, which sees the natural world as inert materials that serve human utility. This prevailing sense of separation is thoroughly embedded in Western culture through engrained metaphors that reinforce a view of the Earth as a subject of human mastery. To counter the disjuncture between humans and nature, some theorists have suggested a unitive view of nature, while others have argued for more expansive forms of identification that engender a more responsive ecological ethics. Despite these efforts, the human-nature dichotomy remains a perennial issue of debate, especially for environmental educators who strive to cultivate a more harmonious relationship with the earth. This article examines the Zen Koan (case or example) as a pedagogical innovation that hones the learner’s ability to entertain opposing propositions. Humans are both united with and separate from nature at the same time. The Koan encourages an epistemological fluidity and openness to ambiguity that can enrich and deepen inquiry. In the context of environmental education, this contemplative approach to investigation can complement immersive pedagogies that enjoin somatic and sensory experience in explorations of the natural world.

This article emphasises the importance of creative thought for environmental education through a discussion of the ontologically rich work of Anna Tsing, Timothy Morton and John Peters. The recent turn toward ontology in the humanities and social sciences has consequently led to diverse theories about ‘how things are’, and some of these concepts might assist justice-oriented environmental educators in raising ecological awareness in a time of crisis. Using assemblages, media and hyperobjects as concepts to (re)imagine the the world(s) of the Anthropocene, this article promotes a practice of ontic-play, a constantly changing engagement with ontological thought. To think through ecological crisis means moving towards philosophy as creation or art. In other words, engaging thought from the future.

This article is critical of the Infusion of pseudo-spiritualities in the form of non-legitimised indigenous wisdom and activities in environmental education. Drawing on a definition of true ecospirituality, the doctrine of the world soul, a teaching from western traditions, is presented as a viable alternative in the search for re-enchantment. Implications for environmental educators are addressed.

This article reports on an inquiry into ecological understanding and the professional practice of a selection of teachers in alternative and/or independent non-systemic schools in Australia, Canada and the United States. Through a reflective, participatory framework, based on the premise that it is one thing to observe ‘an ecology’, another to understand one's self as part of it, as actively involved in ‘bringing forth our world’, the project sought to understand if and how teachers employ systemic, ecological insights in their teaching. The project looked at the underlying ecological principle of ‘connection’ and how teachers work with this, through teacher education and options for further education in ecological understanding, at the responsibilities schools hold for ecological understanding, and at ways in which individual teachers have worked with this form of knowledge. Data was gathered through semi-structured interviews with small numbers of teachers in five schools. The philosophical underpinnings of these schools were considered in relation to the teachers’ capacities to facilitate ecological understanding and the organisational setting in which these schools operate. Teacher perspectives are reported and discussed through a structured presentation of selected responses to a series of questions on the overlapping themes of ecological insight and formal and informal learning processes.

This paper speculates as to the material consequences of the ecological crisis for the current objectives of the education system in the State of Victoria. Drawing upon new materialist thought, it presents a post-qualitative inquiry into the lead author’s experiences as an educator during a 2014 fire event in the Latrobe Valley region of Gippsland, Victoria, Australia, known as the Hazelwood Coal Mine Fire. By engaging in thinking without method it unfolds an argument that a political preference for certain theories has resulted in economic growth becoming a key objective of Victoria’s education system. It explores alternative theoretical perspectives, including the theory that there are limits to growth. This theoretical shift implies that any meaningful response to the ecological crisis will require a transition to a post-growth society. The paper considers the implication of this alternative theory for the current objectives of the education system in the State of Victoria. In so doing, it considers what it might mean if we accepted our response-ability to educate for a post-growth society rather than for a society surrounded by smoke and ash.

During the 1970s and 1980s there has been a growing awareness of the environment. This has been particularly evident in the general community through:

• passing of environmental legislation;

• growth in status of environment groups;

• media coverage of environmental issues.

As a result the direction of formal education has been influenced. For example, through the Victorian State Conservation Strategy, the community has indicated the direction for tertiary institutions, where one of the objectives of this strategy is to:

Similarly, the Australian Government's Ecologically Sustainable Development process (ESD) has proposed the incorporation of ESD, in tertiary curricular (Ecologically Sustainable Development Steering Committee, 1992).

Linke (1979) has described the development of environmental education curricula during the 1970s whereby consideration of aspects of the environment became more common. Most activity was noted to be in primary and secondary sectors, however, at tertiary level a range of subjects focussing on the environment were apparent, as were several courses which were specifically designed to provide training in environmental understanding.

Environmental education is seen as a key driver of small business environmental management, yet little is known about the activities small business owner-managers are undertaking to reduce their environmental impact or in what areas they may need education. Therefore, research that can identify environmental management activities being undertaken in small businesses may provide potential targets for education. As intention to behave in a particular way is often predicated on some sort of planning, extending the research questions to ascertain if planning is occurring and its impact on environmental behaviour in small businesses is also seen as critical. The results revealed that, overall, the level of environmental activity in small business was low and that less than a quarter had an environmental plan. In addition, reducing greenhouse gas emissions and purchasing green energy are not areas of engagement for most small businesses and are recommended as potential targets for education.

This paper reports on a research study that investigated the extent to which the Queensland secondary school subject Modern History adopts characteristics of socially critical environmental education. The study found that while the Modern History syllabus gives ample opportunities for students to focus their inquiries on environment, Modern History teachers had overlooked this aspect of the syllabus. More positive findings of this research are that both the syllabus and teachers adopt many characteristics of socially critical environmental education. In particular, the values, political and emancipatory characteristics feature strongly in both policy and practice. To a lesser extent, both the holistic and issues-based characteristics are represented. Finally, this research study shows that the action characteristic, as defined in socially critical environmental education, is clearly neglected. Despite this, there is a case to be made for Modern History to be used as a vehicle for socially critical environmental education in Queensland schools.

This paper reports on research carried out to investigate the extent of environmental education in Western Australian secondary schools. The research found: a high level of support for environmental education amongst teachers, that environmental education was being pursued to some extent in all responding schools, that there existed areas of neglect which were often politically controversial and divisive contemporary issues, and that city schools were generally more involved in environmental education than country schools and public schools more than private schools.

Barriers to the further implementation of environmental education in schools are identified and recommandations made to improve the availability and standard of environmental education in Western Australian secondary schools.