Drawing on a posthuman lens we walk — with Deborah Bird Rose and her conceptual framing of shimmer. We explore shimmering as incorporating a sensorial richness, as beauty and grandeur, as constantly in flux, moving between past, future and back again. Shimmering has potentiality in a posthuman context in its encompassing of spiritual and ancestral energies and illumination of the human (settler) story of exceptionalism. By theorising shimmer with this posthuman lens, we acknowledge and honour the eco-ethico consciousness raised by Australian ecophilosophers and ecofeminists such as Deborah Bird Rose and Val Plumwood, and the social ecologists who have continued to walk with them. In order to disrupt anthropocentricism and present a moral wake-up call that glows from dull to brilliance in these precarious times, we bring to environmental education the potential of holding the shimmering past tracings of theory along with us on our journeys.

A framework to critically consider the ecological sustainability messaging in children’s literature is presented to authors, illustrators and editors, as well as teachers, parents and students/children. We have applied this framework to three books from the Children’s Book Council of Australia (CBCA) 2015 Notables list using critical discourse analysis (CDA). Findings suggest that there are themes and images in these award-winning texts that do not support ecological sustainability and we argue that children’s literature should be judged with criteria including ecological sustainability. Our hope is that ecological sustainability principles and practices lead to changes in social discourse through intergenerational storytelling.

In this paper, we employ Deleuzian philosophy to explore the complex challenges confronting teachers and education systems posed by the climate emergency and the implications of the resulting posthumanist turn. Self-identified climate-activist teachers working in schools in Aotearoa New Zealand were asked to draw Deleuzian assemblages of their educational realities and of themselves while contemplating the climate emergency. Their thought-provoking drawings were used as semiotic artefacts during unstructured Zoom interviews, leading to rich conversations. Through this process, the drawings channel affect within the research assemblage, entangling the reader actively into the research process. Insights gained from the participants problematise the perspectives of teachers in response to the climate emergency and lead us to conceptualise the potential of teachers as Deleuze’s nomadic change makers toward posthuman futures.

Environmental education across the early years has become increasingly important in Australia since the implementation of the Early Years Learning Framework and the Australian Curriculum. These documents promote a connection to nature for young children as well as environmental responsibility. In Western Australia, large areas of natural environments are bush spaces, accessible by young children, families and schools. There is no existing research investigating early childhood teacher’s knowledge of plants in these bush spaces and the utilisation of these spaces in teaching botany as part of their teaching practice. The discussion in this article examines part of a larger year-long multi-site case study of the changes in the botanical understanding of two early childhood teachers of children aged 5–8 years, in Western Australian schools both before and after the Mosaic Approach, botanical practices and Indigenous knowledges were incorporated into their teaching practice. This article focuses on the changes of botanical literacies of the early childhood teachers specifically. The findings suggest that using inquiry-based and place-based methods and including First Nations Peoples’ perspectives about plants whilst teaching in the bush can significantly increase the plant knowledge and understanding of teachers, as well their own scientific and botanical literacies.

In their seminal 2002 paper, Kollmuss and Agyeman asked the important question ‘Why do people act environmentally and what are the barriers to pro-environmental behaviour?’ The article has had a remarkably high rate of readership, with 64,900 electronic views to date, and 16 years later, this question remains significant. But are environmental educators and researchers any closer to understanding why people engage in pro-environmental behaviour? For this special issue of the Australian Journal of Environmental Education and its focus on ecologising education, it is timely not only to re-explore but to (re)story the concepts of environmental knowledge, environmental awareness and pro-environmental behaviour, in order to generate fertile ground for the creation of new understandings and practices in environmental education. After considering relevant literature published between 2000 and 2018, this article offers an original framework for considering the complex, varied, and interconnected influences on the development of pro-environmental behaviour by (re)storying the development of pro-environmental behaviour through articulating it as a living forest.

The paper offers three examples of passionate immersion with strange objects and working with peculiar multispecies assemblages, such as the assemblage of a dove called Romeo and the technology to humidify a greenhouse called ‘Princess’, or the experiment of orienteering in forests for years, accounting for slips, scratches and tumbles as being taught by the forest — and prioritising these over the more commonplace educational narratives. The paper is structured in a nonconventional way in that most space is reserved for reports from these ongoing inquiries. The authors will each discuss how they situate themselves in relation to strangeness in research and how they proceed methodologically, locating their approaches as postqualitative. The questions each example addresses are: What is a strange object? How do we come across them? What do we begin to do/produce with them? The additive orientation described in the research stories is proposed to be an important constituent for new survival knowledge especially relevant for environmental education, addressing environmental problems as wicked, and demanding approaches that reach beyond methodological divides.

The purpose of this communication is to explore possibilities for children’s literature to enable futures learning. It introduces the ways in which two different frameworks might be used to analyse children’s literature. The first framework draws upon the Earth Charter Principles (ECP) (Auld et al., 2021). The second framework brings together the pillars of sustainability with the principles of Education for Sustainability (EfS) in a framework for ecological sustainability of children’s literature (White et al., 2020). The communication starts by introducing a text – a recent example of ‘awarded’ and therefore high-quality children’s literature. We then outline the two frameworks and explore the possibilities of applying these frames for analysing this text. We conclude that the sustainability frameworks are useful tools and resources for analysing children’s literature to determine the quality of the text and how the experience of reading the text may impact children, their learning and their environmental consciousness and practices.

In these Anthropocene times humans are vulnerable through the effects of socio-ecological crises and are responsible for attending to past, present and future socio-ecological injustices and challenges. The purpose of this article is to challenge discursive structures that influence knowledge acquisition about/of the world through binary logics, acknowledging that we are never apart from the world we are seeking to understand, but that we are entangled through a mutual (re)configuring with the world. Through storytelling and entangled poetry from outdoor education and environmental science education contexts, this article explores discursive/material forces (socially meaningful statements/affective intensities) enacted through pedagogies ‘attuning-with’. As pedagogies ‘attuning-with’ take up a relational ontology, in which sense-making is generated from the grounded, lived, embodied and embedded politics of location in relationship with broader ecologies of the world, they illuminate a transdisciplinary environmental education. A transdisciplinary environmental education is important for these Anthropocene times, because it not only promotes a multivocal approach to environmental education, but in acknowledging our inherent and intrinsic responsibility and accountability for the kinds of worlds that we are co-constituting, it provides opportunities to change the story of how we choose to live with/in/for these Anthropocene times.

What would it be like to learn to live in and experience a world of sentient beings rather than inert objects? How can we learn to awarely participate in a world of communication and interaction, in which trees, crows and rivers may grace us with a response to our attention and our call? How do we learn not just to know this intellectually but ‘proved upon our pulses’, as John Keats put it. As artist and writer, we reflect on the contribution our practices can have to the ecological crisis of our times, drawing on living cosmos panpsychism and examples from our practice.

In these regenerative times prompted by the Anthropocene, Aboriginal voices are situated to draw on ancient wisdom for local learning and to share information across the globe as ecological imperative for planetary wellbeing. In this paper, postqualitative research foregrounds the sentient nature of life as ancestral power and brings the vitality of co-becoming as our places into active engagement. It enables coloniality to surface and reveals how it sits in our places and lives, in plain sight but unnoticed because of its so-called common sense. Postqualitative research relates with ancient knowledges in foregrounding Country’s animacy and presence, revealing the essence of time as non-linear, cyclical and perpetual. In this way, we are places, weather and climate, not separate. Postqualitative research also relates with ancient knowledge in illustrating Country as agentic and time as multiple, free of constraint and directly involved in our everyday. Country is active witness in the lives of Aboriginal peoples, here always. This is a strong basis for decolonisation. We all have a responsibility to listen, to help create a new direction for the future in the present time.

This paper considers experiences of speculative immersion as artists and children map the multilayered sonic ecology of Birrarung Marr, a traditional meeting place for Aboriginal language groups of the Eastern Kulin Nation. We explore how speculative practices of immersion shaped the mapping of precolonial, contemporary, and future soundscapes of Birrarung Marr, and the ceremonial burial of these sonic cartographies for future listeners. Bringing together Indigenous and non-Indigenous concepts of immersion in mutually respectful and purposeful conversation, we work to re-theorise immersive experience as a process of ecological multiplicity and affective resonance, rather than one of phenomenological containment. By approaching immersion as both a concept and a sensation that ruptures the boundary between body and environment, we follow how immersion ‘drifts’ across porous thresholds of sensing, thinking, dreaming, making, and knowing in situated environmental education contexts. In doing so, the paper stresses the importance of speculative immersive experience in cultivating liveable urban futures under conditions of climate change, and responds to the need for new understandings of immersion that take more-than-human ecologies of experience into account.