Dr Tracy Charlotte Young

Plants are having a moment in contemporary research from the intelligence of mycelial networks to the communicative life of ancient forests, ‘mother trees,’ fungi, and lichens. This paper explores this vegetal turn through a collaborative inquiry in which each author brings situated experiences of human–plant relations. As scientists and educators, we found ourselves unlearning the colonial, anthropocentric, and positivist legacies that have long shaped plant studies. Through this slow unlearning, from botany to ethnobotany and now toward what we call post-ethnobotany, we learn to listen differently to plants, to place, to people, to material affects, and to the more-than-human stories that move through them. Our aim is to decolonise ethnobotany through post-qualitative and posthuman approaches that recognise plants as active participants in multispecies ecologies rather than isolated specimens. Building on work mapping relational vegetal ontologies, we extend toward post-ethnobotanical inquiry grounded in symbiotic, entangled, and reciprocal understandings of plant life.

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.

This article bewilders dominant discourses about child-animal relations by acknowledging and challenging the work of Gail Melson who positions animals as providing emotional, social and pedagogical support for children. Melson's psychological approach rests upon implicit assumptions that shape and support anthropocentrism whilst also critiquing a utilitarian approach to animals in educational learning spaces. The legacy effects of this approach are steeped in neoliberal discourse that entangle with pedagogy and practice. Unless modified these effects pass through generations as sticky webs of knowability that are difficult to contest. Research from Australia and Finland, framed by critical posthuman and relational ontologies, unsettles these effects to reconfigure child-animal relations as fluid and situated. 'Bewildering education' grants insights into historical political legacies that can be traced in education policy, practice and theory preoccupied with knowledge development, relations and meaning-making around the productive 'good' human subject. Child-animal relations expose complex and far-reaching effects of early childhood because processes of becoming and being human with other animals provides spaces for knowing 'difference' as a constituting force that disrupts anthropocentric relations with the world. Building a political history of animals that pays attention to agency and ethical relations reconfigures and reconstitutes animal species, not as objects of pedagogical inquiry, but rather as subjects and fellow earth dwellers.

This paper is an exploration of evolving ideas, urgencies, and actions that we have experimented with in our teaching of an environmental sustainability subject with pre-service teachers at an Australian university. It is a work in progress. Through this shared educator-student teaching and learning process we feel the tensions of contradictory forces that disrupt the flow of prior teaching as we all become unsettled by hope and reality, grief, and loss, all mixed in with a sense of urgency and tempered by a set of often unimaginative contemporary pedagogical practices. These tensions often resort educators like us, to perpetuate well-worn and critiqued tropes such as how to 'care for the planet' through 'greening' practices in schools such as recycling and energy conservation. Always inadequate and limited we are experimenting in our pedagogical repertoire with new ways to teach as we could no longer keep up the charade of agitating for change in the same way. In this paper we explore some of the opening and closures that effect environmental sustainability teaching. We consider how through a reimagining of sustainability education with new pedagogical openings of 'making kin' we first attend to these emotional tensions as a means of waking up to who we are in the Anthropocene and then find ways to identify relational ethico-onto-epistemologies in our teaching. By disrupting humanist paradigms and embracing critical posthumanist sensitivities the educators and students nuzzle into new ways of knowing and being in the world.

This research adopts post-qualitative inquiry to trace the teachings and learnings with an environmental sustainability subject for preservice teachers at an Australian university. Humanist discourses of 'education for sustainability' and 'default environmental practices' often act to heavily stratify educational spaces, becoming obstacles for alternative perspectives. How might novice teachers connect with the personal (what they learn), the professional (what they teach) ecological literacy and what is ethical (ecological justice), whilst confronting the political and social causations of environmental concerns? In response to these questions, the authors illustrate how they disrupted dominant conceptualisations of teaching environmental sustainability in higher education with pedagogical openings that animate us to think differently. Ecological, relational and critical posthuman philosophies help to orientate co-learnings with students. By blending the familiar, whilst also experimenting with speculative practices and playful learning, we have sought to expand the potential for (re)focusing past/present/future entanglements of human and more-than-human lifeworlds.

This essay critiques the relevance of historical antecedents about children's play in nature and how these historical and political mechanisms create cultural rovoked by Taylor's (2013) exploration of the pervasive influence of romanticised images of innocent children in nature and our own experiences of never-ending 'nice' stories about young children in nature, here we trouble how nature experiences may or may not preclude children's meaningful and agentic participation in sustainability. We question is engagement with nature, a tangible and easily accessible approach in early childhood education (ECE) promoting a 'nature by default paradigm' and potentially thwarting a fuller transformative engagement with sustainability. Thus, we argue the case for shifting our frames beyond idealised romanticised notions and human-nature dualisms to a 'common worlds' (Haraway, 2008; Latour, 2004; Taylor, 2013) frame guided by collectivist understandings within connective life worlds. Such a shift requires a significant recasting of ethical human-nature understandings and relationships in ECE.