We live in turbulent times. Humanity has become a geological force altering planetary conditions whilst notions of a universal abstract human have been challenged by the geohistorical formation of ecologies of power, capital and nature. Climate change, along with conceptualisations of education rooted in industrial framings of the world centring on human progress, testifies to multiple crises. This contribution attends to the connectedness of multiple crises and the complexity needed to address them by probing their marks, what is introduced as the etchings of metacrisis. In so doing, climate change and education are brought together to problematise the mindset of modernity and Enlightenment and the transhistorical continuity of -isms violences (capitalism, colonialism, imperialism, industrialism). Transoceanic thinking and Édouard Glissant’s notion of whirling encounters are mobilised along an affective approach to archives re-imagining environmental education. Such an approach prompts imaginaries of eco-relationality traversing the local and the global, the past and the present and re-vivifying the relationality of peoples and Land without downplaying violences of the -isms.

New challenges and opportunities are emerging to support young people to learn about socio-ecological risk. While experiences with risk are a daily occurrence, a new phase of history defined by global environmental change will transform lives in complex ways. All young people need to be provided with the knowledge and skills to critique the failings of modernity and learn to manage risk. For that reason, environmental pedagogies need to be balanced with critical understandings of risk across different societies. Forest research in Australia, Nepal and Switzerland highlights that understanding local perceptions of value and risk generates vital knowledge to inform conceptions of sustainable forest management, while providing critical knowledge and processes to support active learning. There are opportunities to guide education systems to help people develop understandings of how beautiful, biodiverse, forested landscapes can be managed sustainably within local socio-cultural contexts. Educators can utilise constructivist pedagogies to identify the values and risks of forests with walks, rides, explorations, monitoring, and analysis of different conceptions of sustainable management. In such a manner, learning about socio-ecological risk develops knowledge and skills, but also supports young people to become advocates and actors for positive change in the forest and beyond.

This article advances a story-driven, theoretical exploration of how entanglements of agony, exile and Land relations can reconfigure understandings of justice. Opening with autobiographical vignettes of “in-betweenness”, the article illuminates the unfolding of exilic life between Palestine and North America, naming the ruptures of writing about Palestine from afar as an ethical site of dwelling in the middle. Drawing on relational ontology, Indigenous and decolonial scholars, alongside posthumanist and new materialist thinkers, the article highlights convergences and dissonances in conceptualising Land as more than property: as kin, teacher and agentive being. From such relationality, this article argues that Land-bodied rights offer a framework for rethinking justice and education beyond the abstract, hierarchical assumptions of universal human rights, grounding learning in human and more-than-human relations. The final section explores diffractive pedagogies, suggesting that storytelling and more-than-human educational entanglements can foster an ethic of reciprocity and accountability towards the more-than-human justice. In envisioning rights through rupture, environmental education can become a site where ecological and decolonial justice are rethought and enacted through relational, Land-based and story-driven pedagogies.

This essay develops the notion of Dark Pedagogy as a framework for responding to climate and ecological disruption. It begins with the claim that climate breakdown exemplifies the metacrisis: a structural condition in which the very knowledge of ecological catastrophe coexists with inaction, denial, or disavowal. Climate disruptions thus reflect not only material devastation but also the erosion of social, political and cognitive frameworks that normally enable collective response. Dark Pedagogy foregrounds the parallel between the metacrisis and the psychological dynamics of disavowal, showing how familiar narratives of progress, harmony and control both obscure ecological realities and perpetuate ineffective responses. Against educational approaches that rely on hope or reassurance, Dark Pedagogy emphasises dwelling with unsettling affects as a means of confronting the uncanny instability of the world, using Giacomo Leopardi’s reflections on nature as an exemplary case. Anguish, in this context, is treated not as a symptom to be overcome but as a critical signal: it reveals the fragility of our assumptions, alerts us to the limitations of familiar frameworks and opens a horizon for education rooted in reflection, ethical engagement and attentiveness to the unpredictable, often hostile realities of the current geological era.

For many First Peoples, language is indissociable from living relationships within interspecies communities where humans are not the only ones who feel, think, listen and speak. Words not only carry meanings attributable to human language but also carry the spirit of a place, as both a material and metaphysical transmission of sentience across species and generations. This article draws on ecolinguistic research into the Indigenous language of the Dayak Ngaju people and its role in regenerating peatland forests in Central Kalimantan. The study employs an Indigenous research methodology led by the first author, who is a PhD student and member of the Dayak Ngaju community. This methodology situates Dayak Ngaju language within an animistic reality inclusive of nonhuman creatures, objects and spiritual beings. Attending to the complexities of Indigenous PhD studies, the article proposes the cultivation of “new animisms,” which recognise the future-making pedagogies of Indigenous ontologies and ecolinguistic systems.

This article establishes forests as sentient pedagogical communities through four autoethnographic vignettes drawn from parent-child forest school encounters. Rather than presenting forest as co-teacher as a conceptual claim, this work animates these ideas through lived stories in which acorns, fungi, winds and fire participate in teaching alongside children, parents and educators. Grounded in Indigenous epistemologies that recognise land as first teacher, posthumanist notions of intra-action and ecofeminist ethics of care, this study develops Situated Forest Inquiry as a methodology of relational accountability between human and more-than-human worlds. The findings illustrate how forest pedagogies can redefine care, enact species interdependence, nurture multispecies kinship and deepen engagement with Indigenous knowledge, offering educators clear examples of how environmental education might be practiced differently.

This paper examines replication research in pragmatics. The paper has three goals: to understand how replication has been used in pragmatics, to explore how replication research can enrich research in pragmatics and language learning, and to offer some suggestions for replication projects in L2 pragmatics. The paper examines sets of original and replicated studies in both L1 and L2 pragmatics to understand the range of research that has been conducted. It then considers the status of item replications (repeated scenarios) that characterize L2 pragmatics research. And it concludes by considering specific issues in L2 pragmatics research that can be insightfully investigated via replication.

This article examines the rise of conspiratorial thinking in wartime Russia as a response to a deeper collective anxiety – not merely the replacement of people, but the erasure of narrative agency. While the Russian version of the ‘Great Replacement’ echoes familiar Western themes such as elite betrayal, cultural erosion, and demographic decline, its central concern shifts towards symbolic displacement. Drawing on Mark Sedgwick’s interpretation of the Great Replacement as a stable narrative structure and J.V. Wertsch’s concept of narrative as a cultural tool, this article argues that conspiracy operates here as a means of reclaiming authorship in a national story whose core meanings have grown unstable. The analysis draws on social media discourse, pro-war commentary, volunteer statements, and nationalist media, showing how anxieties are shaped through emotionally resonant storylines of betrayal and erasure. Yet the reassertion of control paradoxically intensifies fragmentation, turning the Great Replacement into a narrative of narrative disappearance – where the gravest loss is not demographic, but symbolic.

Efforts to integrate intelligent chatbots into academic courses, particularly for language learning, have been gaining popularity. However, the impact of chatbot-supported collaborative learning (CL) on student engagement and English speaking skills is under-researched. This study explored the impact of utilizing intelligent chatbot–supported CL on student engagement and speaking skills of English as a foreign language (EFL) learners. It investigated how chatbot-supported CL influences student engagement and speaking skills. The experimental group was taught using chatbot-supported CL, while the control group followed conventional CL. A total of 75 first-year undergraduate students participated, with 39 students in the experimental group and 36 in the control group. Data were collected through a 14-item engagement questionnaire, a speaking test based on the IELTS speaking evaluation rubric for both groups, and a 5-item CL questionnaire administered solely to the experimental group. The data were analyzed using repeated measures analysis of variance (RM-ANOVA) and linear regression analysis. The RM-ANOVA results showed that chatbot-supported CL positively affected student engagement and speaking skills. The linear regression analysis further indicated that CL supported by intelligent chatbots influenced student engagement, which in turn significantly impacted speaking skills. The findings suggested that active engagement in CL speaking classes is crucial for improving EFL speaking skills and that intelligent chatbots can be valuable and effective tools for promoting such engagement.

School refusal among neurodivergent students underscores systemic failures in traditional educational systems. This qualitative study, informed by the neurodiversity paradigm, examines how Flexible Learning Options (FLOs) in South Australia address drivers of disengagement, such as sensory overload, punitive discipline, and identity erasure, while fostering reengagement through autonomy, relational safety, and identity empowerment. Drawing on interviews conducted with a subsample of 18 students aged 13–19, reflexive thematic analysis resulted in the development of three themes: (1) autonomy and its limits, (2) relational safety as harm reduction, and (3) identity empowerment through neuroaffirmation. The findings reported in this paper advocate for educational models that transform flexibility from a temporary solution into a blueprint for equity, ensuring schools become spaces of support rather than harm for neurodivergent learners.

Urban forest planning, conservation, and governance often rely on data generated through positivist research paradigms, producing insights and decisions that are not easily accessible or meaningful to diverse publics. These gaps in understanding emerge across the spectrum of governance – from top-down institutional and political structures to grassroots, community-led practices of care. From a critical forest studies perspective, such tensions are not merely epistemic but also onto-political dilemmas, reflecting conflicting ways of being, knowing, and relating within multispecies urban landscapes. Adopting an EcoSocial work approach within an Indigenist Standpoint Pedagogical framework, this research explores how transdisciplinary, EcoSocial, and de/anti-colonial approaches can reframe urban forest governance as a process of co-creation rather than control. We draw on intersubjective and relational methodologies to surface alternative ways of learning, healing, and co-existing with urban forests. We consider the concept of becoming-intersectional in assemblage to describe the entangled relationships between humans and more-than-human beings, institutions and communities, science and art, settler-colonial systems and de/anti-colonial possibilities. Notions of individual and collective (shared) values in governance, settler colonialism, wilderness and the wild, decoloniality and care, healing, and ferality are considered in the context of our individual and collective belonging on this continent that is now known as Australia. This approach supports the development of collaborative approaches for diverse disciplines in environmental education. We reflect on the pedagogical potential of combining scientific datasets with arts-based storytelling to foster multispecies relationality and environmental education during times of climate, social, political, and economic upheaval. In doing so, this study contributes to an emerging practice of critical urban forest studies, one that foregrounds co-becoming, de/anti-colonial entanglements, and the transformative potential of cross-disciplinary collaboration in environmental education.

This paper uses karlup bidi (pathway home) as a metaphor to show and explain the cultural landscape of a significant central Perth locality: Kaart Gennunginyup Bo, or Karrgatup, or Kaarta Koomba, also known as King’s Park. Drawing on oral histories, cultural narratives and contemporary reflections, the study uses Noongar understandings of Country, family, time and relationship to challenge and decolonise Western paradigms of land use and identity. The intent is to narrate Noongar Boodja (Country) as it was, remains and always will be – as Noongar heartland. Central to this paper is the trilogy of boodja, moort, kaartdijin (Country, family, knowledge), a framework for relating with Noongar boodja in caring, animate, thriving and responsive ways.

This talk examines how corpus linguistics and artificial intelligence treasure the potential to reshape contemporary language learning ecologies. It argues that the rapid normalisation of generative AI has intensified the need for pedagogical models that combine low-friction access to language support with transparent methods grounded in attested usage. Drawing on ecological perspectives and recent empirical research, the talk shows how AI-driven environments expand opportunities for language learning while creating risks related to opacity and over-reliance. Corpus linguistics, data-driven learning and corpus literacy offer a complementary foundation by providing traceable evidence, reproducible analyses, and practices that foster learners’ critical judgement. Two convergence scenarios are proposed: AI as an extension of DDL, and corpus literacy as the operational core of critical AI literacy. Together, these scenarios illustrate how open-box pedagogies can reconcile responsiveness and accountability, ensuring that AI-mediated learning remains anchored in transparent processes and empirically grounded language knowledge.

This study conducted an approximate replication of Teravainen-Goff (2023) to validate the Intensity and Perceived Quality of Engagement Scale for university students in the Japanese EFL context. Teravainen-Goff (2023) developed this scale based on an action-oriented definition of engagement and proposed a novel approach to measuring engagement among secondary school language learners in the UK. The study identified an 18-item, five-factor structure from a pool of 36 items through exploratory factor analysis (EFA). In this replication, we examined the validity and reliability of Teravainen-Goff’s scale in a different context, focusing on the replicability of the EFA results. We undertook this replication because engagement is context-dependent and EFA results can vary across samples. We compared the factorial structure with that of the initial study while modifying the target language and participant demographic. Results revealed a 22-item, six-factor structure with good fit. Although the same underlying factors emerged, several notable differences were observed. This approximate replication provided stronger evidence for the psychometric properties of the scale in a new context. Transparent documentation of modifications to the initial study and systematic comparison offered a promising approach to building robust evidence for engagement research and improving the rigour of questionnaire-based research overall.

There are multiple intersecting crises afflicting society, from environmental devastation to the collapse of democracy, from economic exploitation to gratuitous violence, in the so-called “metacrisis.” Universities have both contributed to these crises in various ways, but have also tried to prevent them In this paper, we consider our responses to the metacrisis from our various disciplinary perspectives as four university educators from different scholarly traditions in one institution in Aotearoa New Zealand, We draw from our teaching experiences and our theoretical perspectives to engage in a reflective conversation with each other about how we may address the challenges of the metacrisis. Our conversation illustrates the potential benefits that such reflections, amongst colleagues who are intimately connected to a range of crises, may have to elucidate knowledge, power and performativity, and considers how humility, in a variety of forms, may be important to navigate the metacrisis.

As ecological scholars situated within a dominant educational system that privileges human-centred, competency-based education, we problematise its tendency to promote singular, monologic narratives of environmental education rooted in scientific and technological knowledge. In response, we offer interpretations of relationships with the more-than-human world (e.g., trees, insects, rivers, mountains, animals, rocks) through dialogic inquiry informed by Asian worldviews, specifically the Indian principle of Vasudhaiva Kutumbakam meaning that the whole world is one family and the Japanese Shinto-Buddhist belief that all entities, living or non-living, embody spirits or deities. Beginning with a narrative grounded in one author’s lived experience as a forester – compelled to view forest as commodity, we explore its deeper significance for environmental education. Writing to one another in ways that attend to Asian relational and ecological perspectives, our work emphasises reciprocity, intercorporeality, and embodied immersion in forest, offering transformative possibilities for reimagining environmental education within planetary interdependence.