This article presents an analysis of three uniquely situated garden-based research studies. As colleagues intrigued by the rich, intricate, learning dynamics playing out within the garden spaces, our collaboration explored the broader meaning and potential for garden-based programming. As we discussed the three garden studies, two themes emerged as valuable for analysis: relationality and decolonisation. We understand the themes in relation to Gregory Cajete’s (2005) conceptualisation of coming to resonance within oneself, one’s community, and the surrounding ecosystem as being integral aspects of a holistic learning program. In addition, centring learning around relationality with place requires, as Delores Calderon (2014) asserts, a critique of colonisation that has shaped place over time. In our collaboration on the three studies and reading of current developments in the literature, it became clear that garden- and place-based education must grapple with the troubled histories of place and work towards decolonisation. Each garden project provided unique insight, but our collective analysis elicited an examination of assumptions about pedagogy and potential for decolonisation of land, body, and minds.

In this article, we outline the key principles of education for sustainability (EfS) that enable us to question the enthusiastic and uncritical promotion of STEM (science, mathematics, engineering and technology) and its offshoot, STEM education, as key contributors to an environmentally sustainable future. We examine the framing of STEM and STEM education as situated in an unproblematised, neoliberal growthist paradigm, in contrast to the more critical ecological paradigm of EfS. We conclude that STEM, and hence STEM education, need to include critical reflection and futures perspectives if they are to align themselves with a flourishing economic, social and environmental future. We provide examples for the classroom that illustrate our contention.

National and global food systems are beset by intersecting and mutually reinforcing crises of public and ecological health. The locus of these crises resides primarily in the excessive concentration of corporate power and control. Deploying a Gramscian theory of politics as a contribution to the ongoing development of a critical food-based environmental education pedagogy, this article argues that transformative change requires the mass exercise of food citizenship directed towards the realisation of a socially just and ecologically sustainable food system, as contemplated by the principles of food sovereignty. The article argues further that food citizenship in turn presupposes levels of engagement and motivation that will only come from processes of transformative learning and critical consciousness-raising through an emerging form of environmental education: critical food systems literacy.

The Australian brushtail possum (Trichosurus vulpecula) is one of many animal species classified as alien under the biosecurity system in New Zealand. However, it is against the possums that a relentless campaign is perpetrated. This article attempts to explain some of the many reasons behind such intense negativity, and in doing so, show a link between the management of invasive species as a biosecurity risk and young people’s nativist views. A qualitative, interpretive mode of inquiry was used to analyse data that showed a link between the management of invasive species as a biosecurity risk and young people’s controversial views. An educational program that presents an objective view of invasive species is recommended.

This transversal and transilient thought-experiment explores the application and significance of Japanese animism for environmental education and environmental philosophy. Through the exploration of indigenous knowledge found in Japanese folklore and Japanese Buddhism, the thought-experiment offers a critique of a certain strand of contemporary fatalistic and nihilistic thinking regarding the Anthropocene. At its simplest it questions the trend toward mysticism and obfuscation in environmental education and demands a response to the environmental crisis precisely through reason and rationality. How shall this be undertaken? On one level, the hauntings of 妖怪 (Yōkai) and 幽霊 (Yūrei) in Japanese folklore shall act as a prism through which to understand the impact of the fantastical on the contemporary imagination, and on another level, I shall critique the fantastical as such to question the so-called inaccessibility of the hyperobject (Morton, 2014), which in the end leaves us despairingly passive and without the possibility of response. It is in the work of the Japanese philosopher 井上円了 (Inoue Enryō) and especially his defence of Western Enlightenment beliefs during Japan’s modernisation period (1868–1912) that a curious method and heuristic tool is found that may be used to address not only the problem of mystification in Japanese philosophy but also the obfuscation of the ecological object of recent Western thought. Seemingly sacrilegiously, it is through reason and at the limits of the rational that one may approach the hyperobject-in-itself, which is to say, the unfathomable as such.

Informed by Stern and colleagues’ value-belief-norm theory and their earlier empirical work, we examined levels and predictors of cognitive and behavioural environmental concern (EC) of university students in a Canadian postsecondary context. Data for this study were obtained through completion of self-administered questionnaires from a sample of 421 undergraduate students attending a public university in Saskatchewan, a province heavily focused on expanding resource extraction. The study used a descriptive, correlational, and cross-sectional methodology. Statistical analysis was performed in three parts: (a) univariate description of students’ cognitive and behavioural EC indicators; (b) bivariate associations to assess the nature and direction of the relationships between EC measures; and (c) multivariate analyses to test the causal structure of the theoretical model. Results showed no widespread acceptance of the ‘New Ecological Paradigm’. Students were slightly more prone to place responsibility for environmental protection at the door of government and industry than themselves. Respondents practised a range of environmentally supportive behaviours (ESB) with varying intensities. Hierarchical multiple regression analyses provided support for several of the theory’s propositions in predicting generalised and specific environmental beliefs and ESB. Findings highlighted the complex relationships between personal background, academic and cognitive variables and ESB. That formal instruction on the environment influenced cognitive and behavioural EC, both directly and indirectly, suggests it is essential universities have formal curricula that expose students to the types of environmental knowledge, awareness, and critical thinking skills to promote environmental literacy and address unsustainable lifestyles and attitudes. Institutional interventions, including universities’ role as ‘effective change agents’, are discussed.

The philosophy of Gilles Deleuze has become popular in recent moves to embed approaches such as the new materialist and the posthuman in environmental education. Certainly, a newfound respect for the material universe, including the comprehension of the human place in it, and the tendency to a posthuman theoretical position, are both important given the contemporary environmental crisis, named as the Anthropocene. However, this article will argue that both these philosophies do not go far enough. This is because they must retain a political, social and critical edge if they are to be effective, and this edge can be too easily disregarded in the pursuit of increased engagement with the material and everything not human. In contrast, this article will put forward a Deleuzian approach to environmental education, based on the intellectual quadrant of Spinoza-Marx-Nietzsche-Bergson (Figure 1). It will be argued that only by fully connecting these often conflicting and disparate philosophies that a workable new synthesis for environmental education and a cartography for learning can be achieved. The Deleuzian approach to environmental education will be exemplified through an analysis of current environmental practises in schools as assemblage.

The relation between the understanding and belief of the site-specific dangers of climate change and the behaviour that individuals take to mitigate their impacts was assessed to investigate the psychological antecedent to pro-environmental behaviour; a necessity to mitigate anthropogenic climate change at the individual level. A quantitative cross-sectional design was employed to measure beliefs and behaviour of university students. Correlation was measured between the belief in one’s ability to affect change and pro-environmental behaviour. The hypothesis that nations facing greater climate threat would behave accordingly was tested on the two largest national representatives of the sample, China and Australia. In addition, a naïve Bayesian network, coupled with a self-organising map, was developed to explore correlations between self-efficacy and participants’ socio-demographic features. Results showed that Chinese students are more likely to have higher self-efficacy, while such trend was not noticed for Australians. Similarly, participants with higher educational qualifications, older, and with higher paid jobs also have a higher chance of presenting pro-environmental behaviour. Despite the study limitations, there seems to be evidence suggesting that educational and climate change policies have affected students’ self-efficacy and individual commitment to mitigation.

The discipline of knowledge management (KM) considers knowledge as potentially the most valuable organisational asset that must be shared among staff and stakeholders and even communities in order to yield considerable returns and benefits. However, in a real-world context, managers in industries such as high technology, manufacturing and finance jealously guard their valuable knowledge and prevent other entities from gaining access to this resource. Open cases of knowledge sharing among stakeholders such as staff, customers, business partners, competitors and the public are rare. Therefore, the philosophical premise of KM — knowledge must be openly shared — is often unrealised. Knowledge of environmental sustainability is a valuable resource for ecotourism operators because they operate in natural environments such as the Great Barrier Reef in Australia and Sipadan Marine Park in Malaysia, and depend on the quality of these environments for their ongoing success. This research provides evidence that knowledge dissemination in the form of environmental sustainability knowledge can be openly shared among staff, customers, competitors and the public, thereby linking KM and environmental education. This article provides an interpretivist analysis of knowledge sharing by innovative ecotourism operators in Australia and South East Asia (Malaysia and Thailand). Data were collected through in-depth interviews with 14 executives, field observations and analysis of company documents. Results from this research found that ecotourism managers are passionate believers of environmental sustainability and benevolently share their valuable organisational knowledge and beliefs with all stakeholders.

If the dawn of the Anthropocene heralds the collapse of the natural and social sciences into a single geostory, then why not also a radical synthesis of the anthropocentrism of Marxist theorising with the biocentrism of Deep Ecology? This article proposes just such a unification for theorising education. First, those on the educational left who wish to develop a fundamental unity between red and green should perhaps unearth the roots of Deep Ecological thinking and delve into the long and manifold history of socialist movements, with the aim of identifying where, between the deep red and deep green, might lie some shared origins in common ground. The flawed but nevertheless distinctive monism of the first philosopher of Marxism, Joseph Dietzgen, offers a philosophy that both prefigures the cosmology of Deep Ecology and suggests means of reconciling the narrative of human toil and ‘progress’ with that of human ‘nestedness’. The task facing the socialist looking to explore such a possibility needs to be located principally at the level of ‘cosmic’, rather than ‘social’ ontology, and this article sketches the outlines of such a unity project. Second, from this synthesis flows a set of implications for education and human growth. As the article explains, themes such as alienation and subjectification that cross-pollinate the theoretical perspectives might serve as central motifs in a red biocentric educational project fit for the Anthropocene. It is not solely environmental education, but approaches to education more broadly that require reconceptualisation for the Anthropocene.

In this article, I offer a decolonial critique of the ethical and ecological limits of mainstream sustainability efforts in higher education. In doing so, I identify colonialism as the primary cause of climate change, and the primary condition of possibility for modern higher education. I further suggest that the abiding failure to address the centrality of colonialism in both climate change and higher education is not a problem of ignorance that can be solved with more information, but rather a problem of denial that is rooted in enduring investments in the continuity of existing institutions and a modern-colonial ‘habit-of-being’ (Shotwell, 2016). I argue that in order to face the ethical and ecological impossibilities of making higher education institutions sustainable, we will need to set our horizons of hope beyond the promises that they offer.

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.

The aim of this article is to show how water emerged as a research method nearby and within a small stream during a 9-month fieldwork carried out with preschool children. The fieldwork was informed and shaped by the preschool children’s and researcher’s situated knowledges and their questions about environmental issues concerning water, absence of water, pollution and ethics. The empirical material consists of films and photos, drawings and field notes, produced together by the preschool children and the researcher during the research. The analysis draws on relational ontology and the writings of Isabelle Stengers and Donna Haraway. The article concludes with a discussion about what can be learnt from the study and its contribution to research within the fields of Early Childhood Education and Environmental Education.