This editorial introduces a special issue of Environmental Education Research titled 'Land education: Indigenous, post-colonial, and decolonizing perspectives on place and environmental education research.
In this article, the authors bring attention to absences and deficit assumptions that continue to circulate in relation to environmental education for young Black children in North America. The article focuses its attention on tracing some of the ways in which racial innocence works to exclude and limit possibilities for young Black children's learning.
Drawing from a common world multispecies ethnography in one early childhood centre, the authors engage with the specificities of educators' and children's everyday practices of caring for and detaching from an introduced species of Vietnamese walking stick insects. The paper argues that the child-pet-educator relations that emerged through these practices are a site at which to trace and disentangle commodified relations of enclosure and invasion in urban nature pedagogies within anthropogenically damaged places.
This article contextualizes Neus Evans’ recommendations for moving Education for Sustainability in Teacher Education forward by introducing advances in this work in the context of Canadian faculties of education. By tracking the developments of a growing national network, and its contributions to research, practice and policy in this field, clear steps are being made to move from adaptation of the existing systems towards a wider transformation of education towards sustainability in Canada.
This paper represents a prefatory philosophical journeying that revolves around my initial reflections and inquiries into land as first teacher and the ways those evolving understandings inform my teaching practices. Land as first teacher is an Indigenous philosophy derived out of a land-centred culture that is based on very old pedagogies. This philosophical journeying formed the basis for exploring what it means to have land as first teacher; the concepts of storying, journeying and circle epistemology as a central model for meaning-making; the development and implementation of land-infused course content and activities; the implications of reflexive inquiry for pedagogy and practice; as well as an initial conceptualization around how Indigenous thought diverges from Western thought.
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