Transforming Pedagogical Landscapes in the Anthropocene: Perspectives on More-than-Human Agency and Nature as a Co-Teacher in Vernacular Ways
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| Title: | Transforming Pedagogical Landscapes in the Anthropocene: Perspectives on More-than-Human Agency and Nature as a Co-Teacher in Vernacular Ways |
|---|---|
| Language: | English |
| Authors: | Junko Kondo (ORCID |
| Source: | Environmental Education Research. 2025 31(8):1658-1673. |
| Availability: | Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals |
| Peer Reviewed: | Y |
| Page Count: | 16 |
| Publication Date: | 2025 |
| Document Type: | Journal Articles Reports - Research |
| Descriptors: | Foreign Countries, Forestry, Environmental Education, Outdoor Education, Humanism, Transformative Learning, Constructivism (Learning), Professionalism, Teaching Methods, World Views, Cultural Influences, Values |
| Geographic Terms: | Japan |
| DOI: | 10.1080/13504622.2025.2471426 |
| ISSN: | 1350-4622 1469-5871 |
| Abstract: | This study explores the Yamanoko Program, a forest education initiative in Shiga, Prefecture, Japan, to examine how outdoor environmental education approaches can offer a transformative perspective on educational culture, fostering respect for and interconnectedness with more-than-human agency. The study aims to inspire discussions on more-than-human agency and nature as a co-teacher, incorporating post-humanist perspectives, viewed through a lens of local, social, and cultural contexts. Drawing on the concept of Wild Pedagogies and grounded in interactions between educators, students, and more-than-humans, this study highlights how mindful interconnectedness and respect for more-than-human agency can foster profound learning opportunities. Field observations suggest that educators in Yamanoko, who embrace amateurism and respect the agencies of both learners and more-than-humans, effectively facilitate meaningful engagement with more-than-human agency as a co-teacher for students. The critical re-examination of concepts that have long been considered 'benign', such as conventional constructivism and professionalism, can facilitate a transformative shift in educational culture towards a more respectful worldview. This consideration leads to re-discover the culturally ingrained sense of vernacular 'nature as a co-teacher', which is often practiced unconsciously, and highlights its distinction from the prevailing stewardship pedagogy. Through cross-cultural exchange, we can explore and deepen these practices in pluralistic vernacular ways. |
| Abstractor: | As Provided |
| Entry Date: | 2025 |
| Accession Number: | EJ1478533 |
| Database: | ERIC |
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| FullText | Links: – Type: pdflink Url: https://content.ebscohost.com/cds/retrieve?content=AQICAHj0k_4E0hTGH8RJwT4gCJyBsGNe_WN95AvKlDbXJGqwxwHt7yY9l4QJRD4n_TVoA2cAAAAA4zCB4AYJKoZIhvcNAQcGoIHSMIHPAgEAMIHJBgkqhkiG9w0BBwEwHgYJYIZIAWUDBAEuMBEEDETgKuQd4YvdSos9BwIBEICBm_bS9iyQPW3YzKKdhI9C8BvNgoxx7cOSest7Rexiimn2RLKaMU1VR2RvfktejsQZfInNACF6O_IAAyeY9e6kdJHAcs3G_WAdqBcZPuPgFAHYueK0PGLAtNhQZ9sbnAjEvI_eenYxdySCV9Y7mlMXFAq0CyFiRdpzZmaLBpT60izKb99za3pFDdrR61L0D1yREx9Co6Oh7te9_0i4 Text: Availability: 1 Value: <anid>AN0186912327;eed01aug.25;2025Jul29.03:11;v2.2.500</anid> <title id="AN0186912327-1">Transforming pedagogical landscapes in the Anthropocene: perspectives on more-than-human agency and nature as a co-teacher in vernacular ways </title> <p>This study explores the Yamanoko Program, a forest education initiative in Shiga, Prefecture, Japan, to examine how outdoor environmental education approaches can offer a transformative perspective on educational culture, fostering respect for and interconnectedness with more-than-human agency. The study aims to inspire discussions on more-than-human agency and nature as a co-teacher, incorporating post-humanist perspectives, viewed through a lens of local, social, and cultural contexts. Drawing on the concept of Wild Pedagogies and grounded in interactions between educators, students, and more-than-humans, this study highlights how mindful interconnectedness and respect for more-than-human agency can foster profound learning opportunities. Field observations suggest that educators in Yamanoko, who embrace amateurism and respect the agencies of both learners and more-than-humans, effectively facilitate meaningful engagement with more-than-human agency as a co-teacher for students. The critical re-examination of concepts that have long been considered 'benign', such as conventional constructivism and professionalism, can facilitate a transformative shift in educational culture towards a more respectful worldview. This consideration leads to re-discover the culturally ingrained sense of vernacular 'nature as a co-teacher', which is often practiced unconsciously, and highlights its distinction from the prevailing stewardship pedagogy. Through cross-cultural exchange, we can explore and deepen these practices in pluralistic vernacular ways.</p> <p>Keywords: Anthropocene; forest education; more-than-human; agency; Wild Pedagogies</p> <hd id="AN0186912327-2">Introduction</hd> <p>The Anthropocene discourse, introduced by Crutzen and Stoermer ([<reflink idref="bib15" id="ref1">15</reflink>]), highlights an era marked by climate change, rapid biodiversity loss, growing inequalities, and diminishing community resilience (Folke et al. [<reflink idref="bib18" id="ref2">18</reflink>]). Although geologists rejected the notion of a new geological era, exploring this conception remains valid to attain a more comprehensive understanding of both the current status and future directions of the Earth's biosphere beyond the confines of modernist paradigms (Adam [<reflink idref="bib1" id="ref3">1</reflink>]). This 'era of human impact' has profoundly transformed perspectives on human-environment interactions (Crist [<reflink idref="bib14" id="ref4">14</reflink>]). The overwhelming complexity of climate change and the catastrophic ecological changes in the Anthropocene are deeply intertwined with global power structures and resource distributions (Greenwood [<reflink idref="bib25" id="ref5">25</reflink>]; Gough [<reflink idref="bib23" id="ref6">23</reflink>]), illustrating concerning inequalities between 'priviledged humans and the rest of humans' and 'humans and more-than-humans' (Paulsen [<reflink idref="bib49" id="ref7">49</reflink>]). There is a pressing need for continuous critical engagement and reflexivity to adapt our ontological framework to the rapidly changing environmental landscape (Dryzek and Pickering [<reflink idref="bib16" id="ref8">16</reflink>]). Reassessing established norms and practices to challenge the path dependence of entrenched power structures and foster innovative solutions in the Anthropocene requires a radical rethinking of ideas and ways of being, that counter dominant cultural narratives (Blenkinsop, Morse, and Jickling [<reflink idref="bib10" id="ref9">10</reflink>]). A key part of this necessary shift is altering the understanding of what knowledge is and how learning occurs in mainstream educational thinking, policy and practice (Leinfelder [<reflink idref="bib37" id="ref10">37</reflink>]; Blenkinsop, Morse, and Jickling [<reflink idref="bib10" id="ref11">10</reflink>]). This shift alters our perception of the role and purpose of education, moving away from conventional assumptions of a stable biosphere. Instead, education must now nurture the vitality in a volatile time, fostering planetary betterment and prompting educational culture to ask 'how do pay fuller attention to the more-than-human world' (Sterling [<reflink idref="bib57" id="ref12">57</reflink>], 40).</p> <p>This study explores practices within Yamanoko Program, a forest education initiative in Shiga Prefecture, Japan, to explore how outdoor environmental education (EE) approaches can offer transformative view on educational culture, fostering respect for and interconnectedness with more-than-human agency. It aims to inspire discussion around more-than-human agency and nature as a co-teacher, updated with post-humanist perspectives, viewed through a lens of local, social, and cultural contexts (MacQuarrie, Nugent, and Warden [<reflink idref="bib39" id="ref13">39</reflink>]), while compairing this to the dominant eduactional cultures, such as conventional constructivism, professionalism, stewardship. Such dialogue in education is essential to challenge entrenched power structures that reinforce anthropocentric views in understanding and addressing the Anthropocenic crisis (Dryzek and Pickering [<reflink idref="bib16" id="ref14">16</reflink>]).</p> <hd id="AN0186912327-3">Background</hd> <p></p> <hd id="AN0186912327-4">Problematized anthropocentrism in education</hd> <p>Gough ([<reflink idref="bib23" id="ref15">23</reflink>]) stated that agency is a cornerstone of education in the Anthropocene. Referring to Latour ([<reflink idref="bib36" id="ref16">36</reflink>]), who pointed out that the Anthropocene requires a drastic re-distribution of agency, Gough suggests a re-examination of conventional concepts (e.g. subjectivity or objectivity) in education to envision humans as one species within the broader context of life and the cosmos, coexisting with other living beings on this planet. Theoretical discussions in the field of education aimed at addressing the crisis of the Anthropocene such as mass species extinctions, catastrophic events, and accelerating climate change have increasingly incorporated perspectives such as new materialism, new idealism, animism, and posthumanism (Wallin [<reflink idref="bib64" id="ref17">64</reflink>]; Jagodzinski [<reflink idref="bib29" id="ref18">29</reflink>]; Kvamme [<reflink idref="bib33" id="ref19">33</reflink>]; Popov [<reflink idref="bib51" id="ref20">51</reflink>]; Paulsen, Jagodzinski, and Hawke [<reflink idref="bib50" id="ref21">50</reflink>]). These approaches offer perspectives on more-than-human agency, critiquing social structures, and acknowledging a 'reality' in the Anthropocene that extends far beyond human interpretation (Paulsen, Jagodzinski, and Hawke [<reflink idref="bib50" id="ref22">50</reflink>]).</p> <hd id="AN0186912327-5">Wild pedagogies and the concept of nature as a co-teacher</hd> <p>A growing body of literature has problematized anthropocentrism in the context of education (e.g. Taylor [<reflink idref="bib58" id="ref23">58</reflink>]; Taylor and Pacini-Ketchabaw [<reflink idref="bib60" id="ref24">60</reflink>]; Lynch and Mannion [<reflink idref="bib38" id="ref25">38</reflink>]; Jickling, Blenkinsop, Morse, et al. [<reflink idref="bib31" id="ref26">31</reflink>]; Greenwood [<reflink idref="bib25" id="ref27">25</reflink>]). The concept of Wild Pedagogies, proposed by Jickling, Blenkinsop, Morse, et al. ([<reflink idref="bib32" id="ref28">32</reflink>]), challenges the conventional notion of human dominance over nature and promotes an understanding of education that recognizes the agency and intrinsic value of the more-than-human world (Blenkinsop, Morse, and Jickling [<reflink idref="bib10" id="ref29">10</reflink>]). Wild Pedagogies center around the previously marginalized, such as children and the rhythms of the more-than-human, positioning these as core elements of educational practice that embraces the untamed and natural aspects of learning (Jickling, Blenkinsop, Morse, et al. [<reflink idref="bib31" id="ref30">31</reflink>]; Jickling, Blenkinsop, Timmerman, et al. [<reflink idref="bib32" id="ref31">32</reflink>]). The concept could offer possible directions to foster broad discussions and enable practical experimentation in education (Jickling, Blenkinsop, Morse, et al. [<reflink idref="bib31" id="ref32">31</reflink>]). Wild Pedagogies pay close attention to elements such as context, individual learners, the presence of specific natural beings, and the voices of teachers. Jickling, Blenkinsop, Morse, et al. ([<reflink idref="bib31" id="ref33">31</reflink>]) proposed six guiding touchstones in Wild Pedagogies: (<reflink idref="bib1" id="ref34">1</reflink>) agency and the role of nature as a co-teacher; (<reflink idref="bib2" id="ref35">2</reflink>) wildness and challenging the notion of control; (<reflink idref="bib3" id="ref36">3</reflink>) embracing complexity, the unknown, and spontaneity; (<reflink idref="bib4" id="ref37">4</reflink>) locating the wild; (<reflink idref="bib5" id="ref38">5</reflink>) time and practice; and (<reflink idref="bib6" id="ref39">6</reflink>) fostering cultural change.</p> <p>This study is informed in particular by the first touchstone and pays attention to the concept of agency and the role of nature as a co-teacher, thereby recognizing more-than-humans as integral members of a pedagogical team (Jickling, Blenkinsop, Morse, et al. [<reflink idref="bib31" id="ref40">31</reflink>]; Blenkinsop and Beeman [<reflink idref="bib8" id="ref41">8</reflink>]; MacQuarrie, Nugent, and Warden [<reflink idref="bib39" id="ref42">39</reflink>]). In terms of pedagogical theory, this study employs perspectives that center on amplifying children's voices and recognizing nature as a co-teacher, grounded in social constructivism. Such perspectives allow educational activities (and their analyses) to avoid imposing 'correct answers' on students. Instead, they foster an environment where scaffolding becomes a collaborative effort among pedagogial teams. This collaborative scaffolding, for instanse, sound of winds, tracks of more-than-humans in the forest, and voices by educators, supports learners and encourages them to actively engage with and make sense of concepts through a multiplicity of sensory sources (Van De Pol, Volman, and Beishuizen [<reflink idref="bib62" id="ref43">62</reflink>]; Blenkinsop, Morse, and Jickling [<reflink idref="bib10" id="ref44">10</reflink>]). However, as Latour ([<reflink idref="bib36" id="ref45">36</reflink>], [<reflink idref="bib35" id="ref46">35</reflink>]) argues, the anthropocentric orientation of conventional social constructivism limits our ability to address the tangible and urgent planetary crises of the Anthropocene, a period in which all agents on Earth share a deeply interconnected destiny.</p> <p>A possible pathway to address this problem is Wild Pedagogies which build on and expand conventional social constructivist views by integrating post-humanist approaches, such as New Materialism and Idealism. New Materialism (Bennett [<reflink idref="bib7" id="ref47">7</reflink>]), on one hand, provides a helpful philosophical perspective that reimagines educational practices as deeply embedded in material and ecological contexts. New Idealism, on the other hand, moves beyond scaffolding to embrace relational ethics that prioritize respect and care for the agency of both human and more-than-human beings, subsequently encouraging learners to explore how to coexist harmoniously (Paulsen, Jagodzinski, and Hawke [<reflink idref="bib50" id="ref48">50</reflink>]).</p> <p>This perspective holds significant implications for current, rather conventional, educator-led outdoor educational practices and could inform discussions around pedagogical transformations in/for the Anthropocene. It stimulates discussions on the role of educators in EE (Taylor and Caldarelli [<reflink idref="bib59" id="ref49">59</reflink>]; Evans, Ching, and Ballard [<reflink idref="bib17" id="ref50">17</reflink>]) and invites educators to re-imagine their roles, not as sole authorities, but as one of the distributed agencies of scaffolding who create space for learners to engage with nature as a dynamic partner in learning.</p> <p>Previous studies informed by the idea of 'nature as a co-teacher' have provided rich ontological and practical insights, illustrating how this pedagogy can foster students engaging in a meaningful dialogue with surrounding ecosystems (e.g. Beauchamp and Adams [<reflink idref="bib6" id="ref51">6</reflink>]). It encourages students to recognize and respect more-than-human agency as valuable inputs in learning activities (Gray [<reflink idref="bib24" id="ref52">24</reflink>]). Studies also suggest that this approach shifts emphasis away from educators towards the more-than-human, thereby empowering nature as an active co-teacher (Gray [<reflink idref="bib24" id="ref53">24</reflink>]). Such a shift challenges traditional views on educators as 'professionals' (Anderson and Krem [<reflink idref="bib2" id="ref54">2</reflink>]; Blenkinsop and Beeman [<reflink idref="bib8" id="ref55">8</reflink>]; Blenkinsop and Kuchta [<reflink idref="bib9" id="ref56">9</reflink>]) and requires the drastic transformation of educators' roles and mindsets.</p> <hd id="AN0186912327-6">Focus of the study</hd> <p>While much of the existing literature on 'nature as a co-teacher' primarily originates in outdoor-based education in North America and Europe (e.g. Beauchamp and Adams [<reflink idref="bib6" id="ref57">6</reflink>]; Anderson and Krem [<reflink idref="bib2" id="ref58">2</reflink>]; Blenkinsop and Beeman [<reflink idref="bib8" id="ref59">8</reflink>]; Ford and Blenkinsop [<reflink idref="bib19" id="ref60">19</reflink>]; MacQuarrie, Nugent, and Warden [<reflink idref="bib39" id="ref61">39</reflink>]; Richey [<reflink idref="bib52" id="ref62">52</reflink>]), this research shifts the focus to the underexplored context of Japan in East Asia. Previous studies are based on a reflection of the rational cognitive knowing that dominate Western education and refer to indigenous perspectives that understand humans as an interdependent-self with the more-than-human world (Beauchamp and Adams [<reflink idref="bib6" id="ref63">6</reflink>]). The difference from these Western examples lies in the fact that, during its modernization era, Japan centralized its governance structure, including the educational sector, and prioritized overall global economic competencies. This process led to a domestic 'colonization' by the central government, which aimed at the Westernization of the nation, often denying and suppressing traditional cultures (Oguri and Takano [<reflink idref="bib48" id="ref64">48</reflink>]). However, in everyday life, independent of governmental policies, native cultures and their perspectives on nature, generally understood as animism, have remained widely embedded in people's lives, often unconsiously (Jensen and Blok [<reflink idref="bib30" id="ref65">30</reflink>]). In Japan, a sense of 'nature as a co-teacher' might also be practiced in such unconscious ways, deeply ingrained in everyday culture not well recognized or valued.</p> <p>The level of Westernization varies across regions worldwide, depending on the historical context of each region, as do the ways in which nature is engaged with, outside of a Western framework. Japan's unconscious animistic relationship with nature, in this case conceptualized as 'nature as a co-teacher', offers the potential to both stimulate and relativize a wide variety of non-Western perspectives in education, highlighting the unique perspective and significance of this research.</p> <p>This case study examines an outdoor-based education program in Japan that, while not explicitly designed with nature as a co-teacher in mind, could be seen as a unique example of its application. The program's ecological settings, expanded learning locations, and pedagogical approaches nurtured in these spaces (Jickling, Blenkinsop, Morse, et al. [<reflink idref="bib31" id="ref66">31</reflink>]), offer fertile grounds for exploring how existing programs and educators can integrate more-than-human agency and the role of nature as a co-teacher into their everyday work.</p> <hd id="AN0186912327-7">Historical and cultural foundations of outdoor education in Japan</hd> <p>Outdoor education in Japan has various roots, including indigenous practices and Western influences. Traditional outdoor education can be traced back to Shugendō, a religious tradition rooted in ancient animism, mountain worship, and pantheism (Imura [<reflink idref="bib28" id="ref67">28</reflink>]). This form of mountain asceticism-shamanism aimed to nurture an understanding of oneself, others, and nature and has been practiced in Japan since before the tenth century. Elements of Shugendō continue to inform many out-of-classroom activities (field trips) in modern Japan (Imura [<reflink idref="bib28" id="ref68">28</reflink>]).</p> <p>Outdoor education programs shifted from local understandings and traditional practices to a Western-informed conservation and outdoor education model (Nomura [<reflink idref="bib47" id="ref69">47</reflink>]; Imura [<reflink idref="bib28" id="ref70">28</reflink>]). Outdoor activities are a popular component in Japan's formal education system, with 87.9% of elementary schools offering such programs (Ministry of Education, Culture, Sports, Science and Technology (MEXT) [<reflink idref="bib43" id="ref71">43</reflink>]).</p> <hd id="AN0186912327-8">Context</hd> <p></p> <hd id="AN0186912327-9">The Yamanoko program and local cultural ecology</hd> <p>The Yamanoko (Children in the Forest) program is an example of modern Japanese outdoor education. Since 2007, it has been conceptualized as a 1-day or overnight field trip, attended by fourth-grade elementary students from public and private schools across Shiga Prefecture. The prefecture is known for its rich natural environment and is home to Lake Biwa, Japan's largest freshwater lake. The program's origins are tied to EE initiatives launched by the prefectural government in response to a citizens' movement during the 1970s against the eutrophication of Lake Biwa, which was partly caused by phosphorus-containing detergents (Nakagawa [<reflink idref="bib44" id="ref72">44</reflink>]). The program was partly rebranded as forest EE, succeeding an existing self-discipline-oriented outdoor educational program (Nakagawa [<reflink idref="bib44" id="ref73">44</reflink>]). Yamanoko is part of the compulsory education curriculum and funded by local taxes allocated for forest conservation (Nakagawa [<reflink idref="bib44" id="ref74">44</reflink>]). In 2019, 13,736 fourth grade students from 235 schools, including also some schools for special needs education, participated in the program (Shiga Prefecture, pers. comm., 2019). This accounts for nearly all fourth grade students registered in Shiga Prefecture that year (Shiga Prefecture [<reflink idref="bib54" id="ref75">54</reflink>]).</p> <p>The program takes students to one of nine field sites in Shiga, where students experience various activities. Information about these activities and the roles of educators are based on the first author's own experiences of the program, which included attending various sessions at nine different sites, along with personal communication with educators. Experiences also include forest walks, observations of living beings and their tracks, tree cutting observations, crafting with wooden materials, and occasional local tea-making sessions. The involvement of on-site and volunteer educators significantly shape students' learning, especially during activities, like forest walks, where educators interact closely with small groups of 10 or fewer students. Educators includes short-term contract, on-site educators, employed full-time (salary-based), and volunteer educators who work part-time with minimal compensation. Neither group is required to hold formal qualifications. Volunteer educators often have other professions, are housewives, or retirees.</p> <p>While the field sites where the Yamanoko Program takes place are not considered sacred in the modern Japanese context, the word 'yama', meaning mountain or forest (National Institute for Japanese Language and Linguistics [<reflink idref="bib61" id="ref76">61</reflink>]), has historically referred to places of worship, such as in Shugendō. In Japan, where rice is the main crop, mountains ('yama') are closely tied to agriculture and were traditionally associated with water deities, recognized as vital sources of water, reflecting an animistic view of nature (Fukuta et al. [<reflink idref="bib21" id="ref77">21</reflink>]). The program's field sites are located near forestry or camping areas mainly in the mountains and are home to a variety of more-than-human life in temperate forests, such as beech forest trees, as well as planted cedar and cypress, herbaceous plants, insects, reptiles, amphibians, birds, and mammals (Aoki [<reflink idref="bib3" id="ref78">3</reflink>]). Students in the Yamanoko program often encounter the lives and tracks of them, such as wild boar and Japanese deer, hares and rodents, lizards and frogs.</p> <hd id="AN0186912327-10">Methodology</hd> <p></p> <hd id="AN0186912327-11">Field observations, interviews and surveys</hd> <p>To protect participants from potential harm and to ensure the integrity of the research process (Braun and Clarke [<reflink idref="bib13" id="ref79">13</reflink>]), participant anonymity was maintained in accordance with the commitment made by the authors to the participating elementary schools and educators. While this approach safeguards privacy, we are mindful of its potential to depersonalize participants and the implications this may have for our analysis. To mitigate this effect, we have presented the data in the form of narratives that highlight the individual experiences of educators and students. The nine field sites were assigned alphabetical codes (A to I). Educators were coded using unique alphanumeric numbers, such as a1, corresponding to the specific site (e.g. site A). The project involved participatory observation, semi-structured interviews with educators, and open-ended surveys with students between May and July 2019, conducted by the first author. Observed dialogues are organized as individual narratives, comprising one educator, denoted as E-a1, and several students, individually coded by numbers (e.g. S1, S2). Eight interviews (E-E-f1, E-f2, E-f3, E-f4, E-h2, E-h4, E-h5, E-h6) were conducted (four educators at two field sites each). Participant selection was based on the educators' availability, with interviews taking place at sites F and H. Interviews are around 30 min and aimed to investigate the educators' feeling of satisfaction and reward in their work, seen as indicators to understand their role and views as educators. Surveys wherein participants provided open-ended responses detailing their emotions and impressions, were randomly collected from fourth grade students (age 9–10) attended the programs at each site, accounting for a total of 266 responses (approximately 30 from each site). Random sampling was particularly suitable for this study as it minimized selection bias, thereby enhancing the credibility of findings (Merriam and Tisdell [<reflink idref="bib42" id="ref80">42</reflink>]). Responses were coded by unique alphanumeric codes, such as S-A1, corresponding to the specific site. All data, including observation notes, interviews, and surveys, co-created through the engagement between the authors, students, educators, and their interactions with more-than-humans, were translated from Japanese into English by the first author, who is a native Japanese speaker and has a strong command of English. Translations focus on conveying meanings as accurately as possible, whether at the level of individual words or larger units, within the specific textual and situational context, acknowledging the linguistic and cultural distance between Japanese and English (Wakabayashi [<reflink idref="bib63" id="ref81">63</reflink>]). To ensure the translations accurately reflected the original meanings and intentions, they were cross-checked against the original Japanese texts and reviewed by the second author, who is proficient in English and familiar with the Japanese context.</p> <hd id="AN0186912327-12">Data analysis</hd> <p>All data sets were analyzed through thematic analysis (Braun and Clarke [<reflink idref="bib12" id="ref82">12</reflink>]). Dialogues were selected based on quality and thoroughness of the documentation. Specifically, we focused on dialogues that provided clear, detailed, and coherent narratives that were directly relevant to our research questions. This approach is based on Braun and Clarke's ([<reflink idref="bib11" id="ref83">11</reflink>]), who argue it provides quality to reflexive thematic analysis, where the richness of data and the depth of insights are of high priority, to produce meaningful and rigorous findings.</p> <hd id="AN0186912327-13">Results</hd> <p></p> <hd id="AN0186912327-14">Dialogues 1: human-centric perspectives in student-centered learning</hd> <p>In the following dialogue, the educator created an environment where students could initially explore their curiosity, guiding them to make observations and draw connections between different elements in the forest. This approach fosters a sense of wonder and discovery, helping to cultivate a sense of ownership and a unique voice in student learning seen through a conventional constructivist lens (Honebein [<reflink idref="bib27" id="ref84">27</reflink>]). Based on the first author's observations, students appear excited and engaged, showing enjoyment in their interactions with the educators. Their reactions, such as the exclamation 'Oh, my gosh!' upon discovering the ginkgo leaves, reflect a genuine sense of awe and curiosity.</p> <hd id="AN0186912327-15">Face of leaves (i1)</hd> <p>S1: [shouting] Oh, my gosh! These both are ginkgo leaves, right?</p> <p>E-i1: Yes, they have different leaves just like you all have different faces.</p> <p>S2: [pointing to tree bark and asking] Why is this cracked?</p> <p>E-i1: This is the pattern of the wood, and it's interesting that different types of wood have different patterns.</p> <p>However, when we focus on the educator's authority, particularly in light of the concept of nature as a co-teacher (Jickling, Blenkinsop, Morse, et al. 2018), we may notice that the educator excludes more-than-humans from the dialogue. In this dialogue, the educator's response to S1 and S2 highlights a clear power dynamic. While S1's exclamation and S2's curiosity reflect an engagement with the natural world, the educator's answers position nature as an object of observation rather than a participant in the learning process. By explaining the cracks in the bark merely as 'patterns of the wood', the educator subtly reinforces a view of nature as something to be categorized and understood in human terms. As a result, discussions tend to position the educator as the primary knowledge authority, potentially leading students to view nature as something to simply observe or mastered by humans, rather than as a partner in collaborative learning.</p> <p>The following dialogue is open to and evolves around active student participation, driven by sensory experiences.</p> <hd id="AN0186912327-16">Wasabi leaves (Japanese horseradish) (h2)</hd> <p>E-h2: I think some of you are tired. I will give this to everyone a little at a time. If you don't like it, it's okay to just peel it off. [To a student] Would you like to try eating a leaf?</p> <p>S3: [taking a bite of leaves]</p> <p>E-h2: Drink some tea and adjust your mouth. Now, what is this?</p> <p>S4: Wasabi (Japanese horseradish)!</p> <p>E-h2: Correct! The correct answer is wasabi. The original shape of wasabi is like this! Why did we eat wasabi here? Wasabi grows where the water is clean. Remember that! Yes, I will tell you later why forest water is clean.</p> <p>Similarly to above, when the educator says 'Correct' and 'Remember that', she positions herself as the knowledge authority, despite her gentle tone of voice attentive to both the students and the more-than-humans in the forest. While her intent seems to be to engage and entertain the students, more-than-humans are not seen as knowledge holders or having capacity to be co-teachers. 'We', implicitly refers to humans, and seems to exclude nature's agency and ignore more-than-human perspectives.</p> <hd id="AN0186912327-17">Dialogues 2: exploring narratives from human and more-than-human perspectives</hd> <p>In another dialogue, the educator encourages students to reflect on the differences between a planted forest and a more natural, biodiverse forest. The educator emphasizes that while a planted forest benefits humans, a 'wilder' forest would be preferable by 'living beings' (in the original Japanese, <emph>iki-mono</emph>, where 'iki' means living and 'mono' means thing/person) in forest. She concludes by saying, 'I think it would be nice to have both in Japan'. This dialogue is illustrative because it explicitly considers not only benefits for humans, but also those of other 'living beings', thereby giving these more-than-humans some level of agency.</p> <hd id="AN0186912327-18">Planted forest and natural forest (i1)</hd> <p>E-i1: Look at the forest on the right from everyone's point of view. Are they the same forest? Are they different forests?</p> <p>S5: This one is straight and this one is squishy.</p> <p>E-i1: Oh, that's good. Anything else?</p> <p>S6: Okay, okay! Branches or no branches.</p> <p>S7: Maybe this one isn't used for a house or something.</p> <p>E-i1: I guess I don't have to say anything. The one on the right is the planted forest. If you become a carpenter, which tree would you like to build your house with?</p> <p>S8: This one.</p> <p>S9: The left one, because I want to make use of nature.</p> <p>S10: This one, this one.</p> <p>S11: Both.</p> <p>E-i1: The straight and clean one on the right seems to be more convenient. If you were a living being of the forest, which one do you want to live in? Who wants to live on the left?</p> <p>S12: Looks like there's food.</p> <p>S13: This one looks less fun because it's straight.</p> <p>S14: There's nowhere to hide because people cut down the trees.</p> <p>E-i1: There are so many different kinds of trees. I think it would be nice to have both forests in Japan.</p> <p>The next dialogue, focused on the sounds of 'living beings', further emphasizes the value of the more-than-human world and the unique beings that inhabit this specific place. It suggests that both educators and students are becoming more aware of and open to engaging with the more-than-human world. This dialogue invites a shift in focus, encouraging participants to listen and possibly interact with more-than-human beings. It also raises the possibility that the living world and its inhabitants might be inviting humans into a dialogue, one from which humans could potentially learn.</p> <hd id="AN0186912327-19">Sound of forest (i1)</hd> <p>E-i1: This is the real forest path. Feel your feet as you walk.</p> <p>S15: The sound of the river is spectacular.</p> <p>S16: What's this?</p> <p>E-i1: This is the boundary line of the forest. Every small forest has an owner in Japan. Try to be silent for a moment and listen to the sound of the forest. Listen to how many different sounds there are, for about 20 seconds. Here we go. Okay. Let's hear them one by one.</p> <p>S17: The sound of leaves.</p> <p>S18: Wind.</p> <p>S19: Voices.</p> <p>S20: Birdsong.</p> <p>S21: The stream of a river.</p> <p>S22: The sound of people talking.</p> <p>S23: The rustle of plastic bags.</p> <p>S24: The sound of falling leaves.</p> <p>E-i1: You all are good. You heard the sounds of living beings and trees.</p> <p>S25: I gave my breath to the trees and got air! I don't care about the bad things anymore!</p> <p>S26: The air tastes so good!</p> <p>Narratives that emphasize interconnectedness, empathy, and cultural significance of nature, can engage students more profoundly, encouraging them to see the forest not just as a collection of resources, but as a living community with which they all share a relationship. In other words, these narratives create opportunities for profound learning experiences, together with the forest. They invite students to explore the forest from multiple perspectives, including those of its more-than-human inhabitants, fostering a deeper understanding and respect for the environment.</p> <p>In another narrative, the educator guides students to observe the process of cutting trees with sincerity, conveying a culturally embedded mindset of a logger cherishing the spirit of trees. This educator, in their 70s, has worked as a logger for over 50 years. Upon seeing the tree that is about to be cut, he can immediately identify it as a '50-year-old tree', recognizing the history of its life. In this program, although the more-than-human world is not consistently positioned as a co-teacher, the potential for deeper learning exists when students and educators recognize the agency of more-than-human beings. The educator's statements also show a local cultural view of nature that acknowledges the agency of a tree itself, contrasting with the dominant Western concepts of stewardship or conservation, even potentially fostering some level of cultural change (Jickling, Blenkinsop, Morse, et al. 2018).</p> <hd id="AN0186912327-20">Cutting trees with respect (E-i2)</hd> <p>E-i2: If it falls down, even Sumo wrestler will be flattened. I'm cutting down a tree that has lived for 50 years for human use. I will cut it with a sincere respect for the tree's life. I want everyone to look at it with a sincere mind, too.</p> <hd id="AN0186912327-21">Interviews: respect children's and more-than-humans' agencies</hd> <p>Interviews with eight educators illustrated their attitudes and ethical responsiveness towards both students' and more-than-humans' agencies in the forest. Some educators stated a feeling of satisfaction and a sense of reward by learning from students:</p> <p>I was deeply impressed by the unique perspectives of the children. Observing a student pause to explore something, displaying their curiosity, was a beautiful sight. Their individuality and inquisitiveness were truly inspiring. (E-h2)</p> <p>The interviews also revealed that these educators display a strong enthusiasm for learning about the local forests. This following statement reflects the educator's role and agency, coexisting with the more-than-human world, and his motivation to learn from, within, with, and for local nature.</p> <p>We live on Earth. It's a limited space, isn't it? Within this Earth, we share it with all other beings. (...) I regularly take photos of various things like butterflies. I want to keep learning more and more about those living beings we share our lives with (E-h6).</p> <p>Many educators see themselves as learners, even taught on some level by the local natural environment:</p> <p>I joined the club to observe plants at this site after I retired, and a person in the club asked me to join this program as a substitute first. I'm still learning about the nature here. (E-f4)</p> <p>(The reason I joined this program as an educator was because) I was interested in forests at that time, and I wanted to learn about forests. (E-h2)</p> <p>I'm a retired middle school science teacher and took a qualification as a forest educator. Since I happened to work at an isolated school in the mountains, I got interested in forests. I'm still learning about forests, just like a young learner. (E-h6)</p> <p>The educators express their own ongoing learning journey, acknowledging that their understanding of the forest is still developing. This emphasis on continuous learning, rather than fixed expertise, aligns with the idea that time and sustained practice are essential for truly understanding and connecting with the natural world. By framing learning as a lifelong practice, educators exhibit a mindset that values time and experience in developing a deep relationship with the environment. They could be a role-model for students, immersed in, communicating with, and learning from/with the natural world (Jickling, Blenkinsop, Morse, et al. [<reflink idref="bib31" id="ref85">31</reflink>]).</p> <hd id="AN0186912327-22">Student surveys: acknowledging more-than-human agency</hd> <p>In the open-ended surveys, student experiences in the forest seem to position more-than-humans as actors capable of taking action, which prompts humans to wonder and perhaps learn from more-than-humans as co-teachers (Jickling, Blenkinsop, Morse, et al. [<reflink idref="bib31" id="ref86">31</reflink>]). For example, one student expressed awe at the way forests purify water through the soil, noting:</p> <p>I found it a wonder how forests can purify water through the soil and how forests make water safe to drink. (S-H6)</p> <p>This reflection reveals an acknowledgment of nature's active role in sustaining life, indicating that the student perceives forests as dynamic agents contributing to human well-being. Similarly, another student described a dam created by nature, stating:</p> <p>It was a dam made by nature, so I thought nature was amazing. (S-H25)</p> <p>Here, the student is recognizing nature's inherent agency in shaping the environment, which challenges the traditional view of nature as a passive backdrop to human activity. Other responses, such as:</p> <p>I realized that the forest serves many roles, such as being a home for animals and producing air. (S-I11)</p> <p>Reflect an understanding of the forest as a complex, multi-functional being. This view aligns with the idea that more-than-humans, like forests, are not merely resources for humans use, but are integral to sustaining life on Earth. Lastly, one student stated:</p> <p>Through learning in the Yamanoko program, I understood that humans cannot survive without the existence of forests. (S-I23)</p> <p>This further illustrates the perceived interdependence between humans and nature, highlighting the forest as a critical, life-sustaining force rather than a backdrop to human activity. These reflections demonstrate a shift towards students recognizing more-than-humans as co-agents in the learning process, engaging with nature not just as something to observe, but as a teacher in its own right.</p> <hd id="AN0186912327-23">Discussion</hd> <p></p> <hd id="AN0186912327-24">From a conventional constructivist lens to post-humanism</hd> <p>Reassessing conventional dominant cultural perspectives on education can be a starting point for addressing the challenges of the Anthropocene (Jickling, Blenkinsop, Morse, et al. [<reflink idref="bib31" id="ref87">31</reflink>]). Outdoor EE practices can be characterized as a more learner-centered, present-focused, responsive to localized needs, less structured approach to learning and often involves non-hierarchical relationships between learners and educators (Taylor and Caldarelli [<reflink idref="bib59" id="ref88">59</reflink>]; Evans, Ching, and Ballard [<reflink idref="bib17" id="ref89">17</reflink>]). These practices offer learners an experiential understanding encompassing sensory, emotional, and volitional aspects of learning. Such an approach can be seen as supporting learner-centered education by empowering students to actively construct knowledge through their own agency, aligning with the principles of conventional social constructivist learning theory that has been influential in educational settings over the past years (Taylor and Caldarelli [<reflink idref="bib59" id="ref90">59</reflink>]; Bada and Olusegun [<reflink idref="bib5" id="ref91">5</reflink>]). However, as illustrated in Dialogue 1, educators sometimes prioritize their own personal perspectives. As Blenkinsop and Beeman ([<reflink idref="bib8" id="ref92">8</reflink>]) note, a key challenge lies in not interfering with nature as a co-teacher, which may require an ontological transformation on the educator's part. Similar to intellectual narcissism, this might result in cases, where individual perspectives are overly prioritized, potentially disregarding the existence of an objective reality or universal abundance (Matthews [<reflink idref="bib40" id="ref93">40</reflink>]; Nola [<reflink idref="bib46" id="ref94">46</reflink>]), a common critique of conventional social constructivism. It is crucial to overcome limitations of seeing 'students' as 'humans', where their activities unintentionally become the center of attention, not only reinforcing the authority of the human educator but, also somewhat instilling an anthropocentric view in students. To counteract this, it is essential to incorporate post-humanist frameworks, which engage and respect the agency of more-than-human beings (Paulsen, Jagodzinski, and Hawke [<reflink idref="bib50" id="ref95">50</reflink>]).</p> <hd id="AN0186912327-25">Amateurism: respect and affection for the more-than-human</hd> <p>When we examine what factors supported student recognition of more-than-human agency, as seen in surveys, it is worth considering the dispositions and attitudes of educators. Here, we introduce a discussion around amateurism and its role in outdoor education, where amateur educators become part of the pedagogical team as co-teachers. These educators are not seeking permanent positions or are not driven by social recognition or the pursuit of stable careers, but rather by their view of themselves primarily as learners (as seen in the interviews).</p> <p>However, previous studies have critiqued a lack of proressionalism in EE educators, claiming it to be a drawback in the field (Ardoin and Heimlich [<reflink idref="bib4" id="ref96">4</reflink>]; Evans, Ching, and Ballard [<reflink idref="bib17" id="ref97">17</reflink>]). This lack of professionalism, in other words, amateurism, is presented with the challenge of volunteer educators having insufficient training in educational methods and evaluation techniques (Evans, Ching, and Ballard [<reflink idref="bib17" id="ref98">17</reflink>]). One could argue, however, that amateurism might be one direction to challenge the path dependency and entrenched power structures in education. Such educators are often driven by care and affection to both nature and humans, rather than economic or career motivations rooted in professionalism and specialization (Said [<reflink idref="bib53" id="ref99">53</reflink>]). Within the practices of Yamanoko educators, we observed their care and affection for both nature and students accompanied by deep respect for the more-than-human. Extending and deepening respect towards nature, local historic culture, and children, might open up new ways of recognizing the more-than-human as a co-teacher, even within existing educational programs.</p> <p>In the context of EE and science education, respect can be seen as involving both recognizing and valuing the diverse cultural contexts that shape how we teach and learn about the world around us (McCarthy [<reflink idref="bib41" id="ref100">41</reflink>]; Siegel [<reflink idref="bib55" id="ref101">55</reflink>], [<reflink idref="bib56" id="ref102">56</reflink>]). Respect could be a noteworthy element of empowering teachers and students to challenge dominant paradigms in education and explore alternative perspectives (Kyburz-Graber [<reflink idref="bib34" id="ref103">34</reflink>]). This could suggest that educators that embrace their amateurism and develop deep and inclusive forms of respect for the more-than-human, could offer new ways of transforming worldviews, despite often been overlooked or criticized as members of the pedagogical team.</p> <hd id="AN0186912327-26">Embedded learning in the vernacular wild</hd> <p>Based primarily on observations, the authors could argue that the unique character of the Yamanoko Program is partially due to its 'unpredictable' vernacular outdoor settings, which fosters learning through the act of wandering around and engaging with the more-than-human world. This re-wilding process aligns with the concept of reflecting on one's situationality, in other words, better understanding the spaces one inhabits and acts upon, which is essential to the process of 'disembedding' from ecologically oppressive norms and ecological 'reinhabitation' (Freire and Macedo [<reflink idref="bib20" id="ref104">20</reflink>]; Gruenewald [<reflink idref="bib26" id="ref105">26</reflink>]).</p> <p>When both learners and educators engage with the more-than-human, distancing themselves from perspectives of human dominance and control over nature, they become more attuned to the agency of the more-than-human world (Jickling, Blenkinsop, Morse, et al. [<reflink idref="bib31" id="ref106">31</reflink>]). This awareness could foster an educational approach that recognizes the autonomy of more-than-human, allowing students and educators alike to build deeper, more reciprocal relationships with the natural world.</p> <p>Comparing planted and natural forest, featured in Dialogue 2 (i1), touches on the contrast between control and wildness. Students recognize the 'wild' forest as less controlled and more suitable for more-than-human life. The educator's statement to value both types of forests suggests a willingness to embrace both control and wildness, rather than exclusively privileging human-managed and -controled spaces. This narrative could be seen to somewhat challenge the notion of control in education by highlighting the benefits of wildness, especially from the perspective of more-than-human beings, possibly indicating a subtle shift towards appreciating and valuing the natural, untamed state of the forest. This discussion also serves as both a literal and metaphorical exploration of where the 'wild' is located. Students are guided to identify the wildness within the natural forest and ultimately discover the wild within themselves, as one student expressed in <emph>Sound of forest</emph> (i1): 'I gave my breath to the trees and got air! I don't care about the bad things anymore!'</p> <p>While many studies have discussed how outdoor experiences can contribute to overall resilience and sustainability efforts in the Anthropocene, it is important to re-emphasize the value of being located and belonging to the wild, an experience filled with sensory experiences, spontaneous encounters, and attentive care, as some phenomenological studies suggest (Nicol [<reflink idref="bib45" id="ref107">45</reflink>]; Beauchamp and Adams [<reflink idref="bib6" id="ref108">6</reflink>]). These embedded and direct experiences not only connect us more deeply with the more-than-human world. but also help to 'wild' ourselves in the process. In other words, they could also play an important role in transforming our ontological landscapes.</p> <hd id="AN0186912327-27">Attentive vernacular cultural values beyond stewardship for re-wilding</hd> <p>Rethinking the dominant cultural norms of conventional constructivism and professionalism has guided this study to recognize that moving beyond the traditional role of educators and immersing students in the vernacular wild plays a crucial role in fostering learning that engages with the more-than-human world. This perspective directs the discussion towards local cultural viewpoints, shaped by interactions with vernacular nature, and integral to the concept of nature as a co-teacher.</p> <p>As Anderson and Krem ([<reflink idref="bib2" id="ref109">2</reflink>]) mentioned, 'nature as a teacher' is not a new concept, but is deeply ingrained in many indigenous and local cultures. In the narratives observed, such as the educator's respectful approach to cutting trees ('I will cut it with a sincere respect for the tree's life' [E-i2]) and the student's reflection on the forest's wonder ('I found it a wonder how the forest can...' [S-H6]), we see nature and more-than-humans positioned as active agents, deserving our respect and being capable of inspiring awe and foster learning. This could be seen as forms of non-Western cultural views on relationships between humans and the more-than-human (Garrison, Östman, and Van Poeck [<reflink idref="bib22" id="ref110">22</reflink>]). There is no attempt to control nature; instead, humans are depicted as one of the many agents living within the web of nature. These comments invite students to see nature not as a passive object, but as an integral and agentic participant in the learning process. This offers an alternative to Western concepts of environmental management, suggesting a relationship between humans and nature rooted in respect and reciprocity rather than control.</p> <p>Further, in the narrative about cutting trees, there is a local perspective that does not equate cutting down forests directly with the destruction of ecosystems. Instead, it reflects animism, a long-standing relationship between nature and humans in local culture, where there is consideration and gratitude for the life and agency of, for example a tree. This view differs from the Western approach of conservation, or the international perspective of sustainable development, supported by stewardship pedagogy, which originates in the nature/culture divide deeply embedded in Western epistemology. While stewardship pedagogies are well-intentioned, they perpetuate such divide by suggesting that humans alone possess the capacity to manage, protect, and save an externalized, non-social environment (Taylor [<reflink idref="bib58" id="ref111">58</reflink>]).</p> <p>The respect for the presence and agency of nature, rediscovered in a vernacular local culture, in this context a re-wilded landscape, can lead to educational practices that go beyond the narrow concept of stewardship (Taylor [<reflink idref="bib58" id="ref112">58</reflink>]; Jickling, Blenkinsop, Morse, et al. 2018), inviting a new form of engagement with nature in the Anthropocene; a space for lively discussions that challenge dominant cultural understandings of controlling nature (Jickling, Blenkinsop, Morse, et al. 2018).</p> <hd id="AN0186912327-28">Conclusion</hd> <p>This study suggests that the continuous and critical re-examination of educational concepts based on Western rational cognitive knowing, which have sometimes been considered 'benign' (A. Taylor [<reflink idref="bib58" id="ref113">58</reflink>]), could facilitate a transformative shift in educational culture, leading towards a more respectful worldview. Questioning existing educational values, such as conventional constructivist perspectives, professionalism, and stewardship, while deepening our respect for the often marginalized or ignored more-than-human, and a deep respect for everything on this planet, could have the potential to help overcome some of the pressing challenges that the Anthropocene poses on current educational concepts and practices. One could argue that learners and educators, shaped by the Western educational project, which implicitly involves elements of control, have become too accustomed to exerting power in ways that alienate us from our innate sense of wildness (Blenkinsop and Beeman [<reflink idref="bib8" id="ref114">8</reflink>]; Jickling, Blenkinsop, Morse, et al. [<reflink idref="bib31" id="ref115">31</reflink>]). As a result, these individuals find it challenging to embrace and embody the 'wild'.</p> <p>This paper introduced a casestudy in Japan as a stimulus for such a re-wilding approach. As Oguri and Takano ([<reflink idref="bib48" id="ref116">48</reflink>]) have noted, a re-wilding of education in Japan is achieved by acknowledging the diverse historical and cultural backgrounds rooted in local nature and the web of life, including human communities. However, because the culturally ingrained sense of 'nature as a co-teacher' is often practiced unconsciously, achieving awareness is only just the beginning.</p> <p>Wild Pedagogies are deliberately plural (Jickling, Blenkinsop, Morse, et al. [<reflink idref="bib31" id="ref117">31</reflink>]) to allow for its general ideas, the touchstones, to be put into practice in various ways. The concept invites discussions with people from various regions around the world to adopt their own distinctive vanacular methods of re-wilding. Through cross-cultural exhange, we, researchers, educators, and learners, can explore and deepen these practices in a pluralistic and respectful way. Thus, those who carry this cultural heritage as a critical pedagogical perspective on more-than-human agency, one that could shift worldviews in the Anthropocene and addresses the anthropocentric pathdependency of entrenched power structures, can embrace, acknowledge and proudly practice 'nature as a co-teacher' in its precious and vernacular ways.</p> <hd id="AN0186912327-29">Acknowledgements</hd> <p>We would like to thank Ms. Ayami Yamamoto, Dr. Ryo Sakurai (Associate Professor at the College of Policy Science, Ritsumeikan University), and Dr. Jane Singer (former Associate Professor at the Graduate School of Global Environmental Studies, Kyoto University) for providing invaluable support.</p> <hd id="AN0186912327-30">Disclosure statement</hd> <p>No potential conflict of interest was reported by the author(s).</p> <hd id="AN0186912327-31">Data availability statement</hd> <p>The participants of this study did not give written consent for their data to be shared publicly, so due to the sensitive nature of the research supporting data is not available.</p> <ref id="AN0186912327-32"> <title> Footnotes </title> <blist> <bibl id="bib1" idref="ref3" type="bt">1</bibl> <bibtext> Present Affiliation: Kyoto University of Foreign Studies, Kyoto, Japan</bibtext> </blist> </ref> <ref id="AN0186912327-33"> <title> References </title> <blist> <bibtext> Adam, David. 2024. 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| Items | – Name: Title Label: Title Group: Ti Data: Transforming Pedagogical Landscapes in the Anthropocene: Perspectives on More-than-Human Agency and Nature as a Co-Teacher in Vernacular Ways – Name: Language Label: Language Group: Lang Data: English – Name: Author Label: Authors Group: Au Data: <searchLink fieldCode="AR" term="%22Junko+Kondo%22">Junko Kondo</searchLink> (ORCID <externalLink term="https://orcid.org/0009-0002-2629-3879">0009-0002-2629-3879</externalLink>)<br /><searchLink fieldCode="AR" term="%22Roger+C%2E+Baars%22">Roger C. Baars</searchLink> (ORCID <externalLink term="https://orcid.org/0000-0002-3406-223X">0000-0002-3406-223X</externalLink>) – Name: TitleSource Label: Source Group: Src Data: <searchLink fieldCode="SO" term="%22Environmental+Education+Research%22"><i>Environmental Education Research</i></searchLink>. 2025 31(8):1658-1673. – Name: Avail Label: Availability Group: Avail Data: Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals – Name: PeerReviewed Label: Peer Reviewed Group: SrcInfo Data: Y – Name: Pages Label: Page Count Group: Src Data: 16 – Name: DatePubCY Label: Publication Date Group: Date Data: 2025 – Name: TypeDocument Label: Document Type Group: TypDoc Data: Journal Articles<br />Reports - Research – Name: Subject Label: Descriptors Group: Su Data: <searchLink fieldCode="DE" term="%22Foreign+Countries%22">Foreign Countries</searchLink><br /><searchLink fieldCode="DE" term="%22Forestry%22">Forestry</searchLink><br /><searchLink fieldCode="DE" term="%22Environmental+Education%22">Environmental Education</searchLink><br /><searchLink fieldCode="DE" term="%22Outdoor+Education%22">Outdoor Education</searchLink><br /><searchLink fieldCode="DE" term="%22Humanism%22">Humanism</searchLink><br /><searchLink fieldCode="DE" term="%22Transformative+Learning%22">Transformative Learning</searchLink><br /><searchLink fieldCode="DE" term="%22Constructivism+%28Learning%29%22">Constructivism (Learning)</searchLink><br /><searchLink fieldCode="DE" term="%22Professionalism%22">Professionalism</searchLink><br /><searchLink fieldCode="DE" term="%22Teaching+Methods%22">Teaching Methods</searchLink><br /><searchLink fieldCode="DE" term="%22World+Views%22">World Views</searchLink><br /><searchLink fieldCode="DE" term="%22Cultural+Influences%22">Cultural Influences</searchLink><br /><searchLink fieldCode="DE" term="%22Values%22">Values</searchLink> – Name: Subject Label: Geographic Terms Group: Su Data: <searchLink fieldCode="DE" term="%22Japan%22">Japan</searchLink> – Name: DOI Label: DOI Group: ID Data: 10.1080/13504622.2025.2471426 – Name: ISSN Label: ISSN Group: ISSN Data: 1350-4622<br />1469-5871 – Name: Abstract Label: Abstract Group: Ab Data: This study explores the Yamanoko Program, a forest education initiative in Shiga, Prefecture, Japan, to examine how outdoor environmental education approaches can offer a transformative perspective on educational culture, fostering respect for and interconnectedness with more-than-human agency. The study aims to inspire discussions on more-than-human agency and nature as a co-teacher, incorporating post-humanist perspectives, viewed through a lens of local, social, and cultural contexts. Drawing on the concept of Wild Pedagogies and grounded in interactions between educators, students, and more-than-humans, this study highlights how mindful interconnectedness and respect for more-than-human agency can foster profound learning opportunities. Field observations suggest that educators in Yamanoko, who embrace amateurism and respect the agencies of both learners and more-than-humans, effectively facilitate meaningful engagement with more-than-human agency as a co-teacher for students. The critical re-examination of concepts that have long been considered 'benign', such as conventional constructivism and professionalism, can facilitate a transformative shift in educational culture towards a more respectful worldview. This consideration leads to re-discover the culturally ingrained sense of vernacular 'nature as a co-teacher', which is often practiced unconsciously, and highlights its distinction from the prevailing stewardship pedagogy. Through cross-cultural exchange, we can explore and deepen these practices in pluralistic vernacular ways. – Name: AbstractInfo Label: Abstractor Group: Ab Data: As Provided – Name: DateEntry Label: Entry Date Group: Date Data: 2025 – Name: AN Label: Accession Number Group: ID Data: EJ1478533 |
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| RecordInfo | BibRecord: BibEntity: Identifiers: – Type: doi Value: 10.1080/13504622.2025.2471426 Languages: – Text: English PhysicalDescription: Pagination: PageCount: 16 StartPage: 1658 Subjects: – SubjectFull: Foreign Countries Type: general – SubjectFull: Forestry Type: general – SubjectFull: Environmental Education Type: general – SubjectFull: Outdoor Education Type: general – SubjectFull: Humanism Type: general – SubjectFull: Transformative Learning Type: general – SubjectFull: Constructivism (Learning) Type: general – SubjectFull: Professionalism Type: general – SubjectFull: Teaching Methods Type: general – SubjectFull: World Views Type: general – SubjectFull: Cultural Influences Type: general – SubjectFull: Values Type: general – SubjectFull: Japan Type: general Titles: – TitleFull: Transforming Pedagogical Landscapes in the Anthropocene: Perspectives on More-than-Human Agency and Nature as a Co-Teacher in Vernacular Ways Type: main BibRelationships: HasContributorRelationships: – PersonEntity: Name: NameFull: Junko Kondo – PersonEntity: Name: NameFull: Roger C. Baars IsPartOfRelationships: – BibEntity: Dates: – D: 01 M: 01 Type: published Y: 2025 Identifiers: – Type: issn-print Value: 1350-4622 – Type: issn-electronic Value: 1469-5871 Numbering: – Type: volume Value: 31 – Type: issue Value: 8 Titles: – TitleFull: Environmental Education Research Type: main |
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