Because it is relevant to analyse the variables that may influence pro-environmental decision-making, the aim of this study was to analyse (a) the mediating role of perceived responsibility towards climate change (CC) in the relationship between scepticism towards CC and pro-environmental decision-making; and (b) the moderating role of implicit theories about CC (ITCC) in the relationship between responsibility and pro-environmental decision-making. For this purpose, 209 Spanish students (48.8% female, 43.1% male,and 8.1% preferring not to report their gender; mean age = 17.48, sd = 3.78) completed a questionnaire twice (two months apart) and subsequently (again, two months apart) indicated how many days they wanted to participate in a beach cleanup campaign. The results corroborate that (a) responsibility mediates the relationship between scepticism and pro-environmental decision-making, and (b) ITCC moderates the relationship between responsibility and pro-environmental decision-making. The study highlights the need to foster beliefs about the mitigation of CC and to promote reliable information in order to reduce scepticism towards CC, as well as feelings of responsibility towards CC in the field of Environmental Education.

Responding to increasing concerns regarding human-induced climate change and shared commitment as environmental educators to support climate action, we crafted this article as a composite piece — an emerging method of inquiry. We are eleven contributors: the Editorial Executive of the Australian Journal of Environmental Education and two colleagues who each respond to prompts concerning our experience of climate change and our practices of climate change education. The responses provide insights regarding how we strive to enact meaningful climate action, education, advocacy and agency. This article presents the reader with various ways environmental educators work through eco-anxiety and engage in active hope when supporting climate change education/agency/action. The following insights emerged, illustrating 1. the significance of embracing diverse perspectives and knowledge systems; 2. Emotions as catalysts for action and activism; 3. the value of fostering collaborative spaces/relationships/communities that empower people; 4. the importance of integrating ethical responses and critical climate literacy in climate change education/research; 5. learning from places and multi-species entanglements; 6. acknowledging tensions. We offer these six insights not as a solution but as a potentially generative heuristic for navigating the complexity and uncertainty of climate change education in contemporary times.

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.

Politics in environmental education is conspicuous by its absence. This article is a plea to make politics–the study of who gets what, when, and how–central to our field and the keystone of a better way forward.

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.

Global water availability and management are persistent challenges to sustainable futures, yet people may have limited understandings of water systems and may hold negative attitudes towards sustainable solutions. With education a mechanism for realising a water literate citizenry, this study asks: How well does the Australian curriculum prepare students to be water literate citizens? McCarroll and Hamann’s (2020) Dimensions of Water Literacy guided a document analysis of Version 9.0 of the F-10 Australian Science and Humanities and Social Sciences (HASS) curricula. Findings revealed that concepts related to water literacy were largely confined to the Year 4 Science and Year 7 Geography curricula. In Science, the dimensions of Science and Systems Knowledge and Local Knowledge were through concepts related to the natural and urban water cycle. In HASS, the Hydrosocial Knowledge dimension was privileged, owing to people’s interactions with water. While there were occurrences of Functional Knowledge in both curricula, the organisation of the curriculum according to knowledge and skills does not explicitly focus on the development of students’ positive attitudes and values towards water conservation, nor engage them in individual or collective decision-making and action. Implications for the Australian curriculum and what it means to be a water literate citizen are discussed.

This study investigates the pivotal role of non-formal education in enhancing ecotourism resource management, aiming to elevate contemporary practices in the field. Utilizing a comprehensive methodology involving focus group discussions and expert interviews held at Parambikulam and Periyar Tiger Reserves of Kerala, India, the research employs latent content analysis to extract critical elements. The identified components of non-formal education programmes—education, awareness and interpretations—underscore their multifaceted nature within (eco)tourism destinations. Beyond unveiling strategies, the study scrutinises gaps in community interventions and their alignment with global mandates like the post-Aichi Target and Sustainable Development Goals (SDGs). Urging immediate action from policymakers, administrators and stakeholders, the research advocates for incentive-based mechanisms aligning with post-Aichi Target and SDG objectives. The study emphasises community-based non-formal education programmes foster community involvement and encourages social and cultural interventions. Significantly, these programmes contribute to biodiversity conservation by disseminating locally generated, authentic information. This research underscores the transformative potential of incentivized, community-driven, non-formal education, emphasising its crucial role in advancing local communities and global sustainability goals.

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 paper explores educational fallout from the realisation that the world system has planetary boundaries as limits that are real and that require different thinking and governance concerning how human beings ought to inhabit the planet. It will be difficult to have billions of people think about global concerns when they are focused on their own well-being. And so it comes to governance, locally, with bigger things in mind. Environmental education rhetoric has already begun to expand thinking to engage world systems as groundings for the politics that underpins decision-making above and beyond levels of theory/praxis. The educational challenge will be to lay out background theory and guidelines as we find ways to engage politically the problems amidst the power and control of the people that we elect as “leaders” at each level of educational and political systems. However, the challenge has been taken up and environmental education has created openings for exploring complexities of political ecology within environmental education.

I am a cinematic being of the Anthropocene. As a concerned citizen and environmental educator, I immerse myself in film. Gummo is a 1997 film by Harmony Korine that deeply resonates with me as a testament to the capacity and desire for humanity to realise the potential to rise from the epochal fall of the Anthropocene. I propose that my relationship with Gummo as arche-cinema is not just a process of watching and interpreting Korine’s cinematic world, but also (re)projecting my dreams of a new reality for the whole-Earth ecosystem onto the world-out-there. I suggest that my entanglement with Gummo exemplifies my climating and becoming-climate as film in our current human-induced climate crises, and in this way, I argue that I am learning to live-with climate change through film.

The purpose of this study was to explore how science and environmentally related museums in Alberta, Canada are digitally engaging with climate change and energy education. This inquiry utilised qualitative discourse analysis to examine the discourses, dynamics and tensions present in digital museum contexts related to climate and energy education in Alberta. Drawing on Eisner’s three curricula — the explicit, implicit and null — the study focused on museums’ websites and social media activity. The museums studied share common foci on science, environment, or energy but range in size and location. As a long-standing energy-based economy, Alberta provides an interesting, and often contested, setting to observe climate and energy education in practice at museums, many of which exist in communities and within governance and stakeholder networks which are connected to the energy industry. Discourse-connected findings, discussion and implications are presented in relation to museums’ institutional mandates, curricular initiatives, pedagogical practices, special events and infrastructure initiatives.

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.

The history of environmental education in Australia is political, and fraught with power battles. Indeed, environmental education in Australia (as in many places elsewhere) has always been political. The early calls for environmental education came as a response to the perceived growing environmental crises on the 1960s. At this time, it was seen as a scientific and social priority by scientists, environmentalists and academics, but it was not seen as an educational priority by education departments. Rather, environmental educators were treated as yet another adjectival education lobby group wanting space in an already overcrowded curriculum. There was a time when most state education authorities were engaging with environmental education, but the politicisation of the placement of sustainability as (an optional) cross-curriculum priority has enabled avoidance of the politics of environmental issues and thereby a political stance that is tacitly supporting the status quo of the current neoliberal political systems. This article argues that the times have changed and so has the nature of politics and power bases, and it is time to rethink approaches to environmental education research and recognise that the politics of the past may not be the politics of the future as the generations grow different.

Broad and complex ideas about sustainability can be communicated through the Arts. Australian curriculum documents support the integration of Arts education with education for sustainability. Responding to artworks as a viewer is a key aspect of Arts education in Australian schools. Chris Jordan is a US artist whose online media galleries communicate ideas about environmental and social justice themes. This paper reports interview data from a larger project exploring children’s responses to Chris Jordan’s artworks. Conversations were held with 28 children aged between 4 and 12 as they navigated Jordan’s website to explore the images they encountered. Data relating to SDG14: Life below water were selected for the specific focus of this paper. Thematic analysis of the data revealed five themes: connections to prior experience and knowledge, links with local contexts and places, emotional engagement with the images, solutions and action-taking and ideas related to post-humanism and the human-nature binary. These findings endorse the power of Arts-based experiences for enhancing education for sustainability in primary schools and early childhood contexts.

This article evaluates the implementation of the pedagogical model by Schio and Reis (2024), aimed at promoting ocean citizenship within basic education. The evaluation is based on a pilot project from the 2021/2022 school year, which involved 543 students, aged 10 to 11, from 10 Blue Schools located along the Portuguese coast. This paper reports on phases 3 and 4 of the Design-Based Research cycle, corresponding to the implementation and evaluation phases of the pedagogical model. Preliminary results allowed us to verify the emergence of new knowledge, skills, values, critical thinking and attitudes, reflecting the development of ocean citizenship competencies among students. These outcomes affirm the model’s applicability and its potential to seamlessly integrate ocean citizenship into the basic education curriculum. However, it was observed that the activism dimension requires additional emphasis. Further testing in diverse educational settings is crucial to refine the model, adjust to local nuances and maximise its impact on nurturing future generations committed to ocean sustainability.

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.