To Örebro University

Society is currently facing and experiencing a fundamental environmental and social climate-related crisis. Despite this, many groups in society are either opposed to or sceptical about various sustainability reforms, research on the climate crisis and other environmental issues. This article aims to clarify the underlying logic of how and why some young people express resistance, and how habits, values and identity contribute to negative emotions and doubts about sustainable development, climate change and the current environmental crisis. The analysed data originates from an internet forum where young people can discuss political matters. First, through a qualitative inductive content analysis, four tensions were identified that either led to or were manifested as resistance. Second, a deductive content analysis was conducted based on Bourdieu’s forms of capital. The results show that resistance was often manifested as a defence of economic advantage and a fear of losing or experiencing a low cultural or social capital in the process of sustainability. Due to these fears other groups, such as women, immigrants and urban populations, were blamed by those who saw themselves as disadvantaged in a sustainable transformation.

Considering the current state of our planet, the need for a vibrant environmental and sustainability education (ESE) is arguably more pressing than ever. However, education at large has also become increasingly characterized by accountability, measurements, and high-stakes testing. Consequently, ESE presently finds itself caught in a tension between two competing educational logics, namely an existential one and an instrumental one.

There is undoubtedly a deeply existential dimension to ESE as the content of its educational practices have profound implications for continued human (and non-human) existence (Affifi & Christie, 2019; Vandenplas et al., 2023; Verlie, 2019). ESE involves issues about severe threats to our planet and the extinction of numerous species as well as vast global economic and social inequalities. As such, sustainability issues touch upon the very nerve of what it means to grow up in a society where dreadful visions of the future seem to be closing in. Such visions can spark strong moral emotions in students as well as ignite intense political discussions about the development of society (Sund & Öhman, 2014; Van Poeck et al., 2019). In short, the educational content of ESE carries profound existential implications for both teachers and students that need to be carefully handled in the classroom (Vandenplas et al., 2023).

At the same time, sustainable development is being taught within a broader system of schooling characterized by instrumentalism rather than devotion to existential concerns. Many European educational systems have moved in a direction of increased teacher accountability and a stronger focus on test results and measurable outcomes (Grek, 2020). Taken together, the changing institutional condition of schooling means that teachers and students today face a harsh educational reality where didactical autonomy is being reduced and knowledge requirements are to be met. This means that there is a risk that schoolwork is being presented to students in instrumental terms that encourages them to pursue good grades for the sake of personal benefit rather than a sincere commitment to the survival of life on earth. Put succinctly, teachers and students engaged in ESE are today caught in a tension between two fundamentally different logics – an existential and an instrumental – that pose a serious pedagogical challenge.

The aim of this paper is to theoretically specify the relation between the existential and the instrumental logic in ESE.

The aim with this article is to contribute knowledge about the meanings of friluftsliv in educational practice. This is done by investigating what friluftsliv becomes in the ongoing practices of PETE in Sweden and how these meanings are established in the studied activities. The empirical material consists of different kinds of material from friluftsliv activities in PETE programmes: study guides, field trip plans, students' vlogs from overnight stays outdoors, video recordings from two longer field trips, audio recordings from evening seminars during the field trips and students' written reflections after them. In order to identify meanings of friluftsliv and how these are established we used a transactional analysis based on Dewey. Five different ways of what friluftsliv becomes in PETE practice were identified in this study. The different meanings reflect the complex picture of contradictions and lack of common ground for the content and motives identified in the outdoor education field. Our study also confirms how the meaning of friluftsliv as skills is established by putting up tents, lighting fires, building wind shelters and so on, and how this contributes to a focus on the instrumental values in PETE. On the other hand, our study shows that other meanings of friluftsliv are established in the ongoing practice, where more intrinsic values are at stake even if they are often overshadowed in PETE practice. In conclusion the results also point to the potential of fritluftsliv in terms of a suggested move away from an activity-based personal and social development discourse in favour of experiences of educating for environmentally sustainable human-nature relations. The challenge is how to make these experiences educational in PETE and how to guide students in transforming experiences in more exclusive friluftsliv into pedagogical competence as future teachers using friluftsliv for different purposes in school PE.

This entry reviews the concept of transformative learning. Transformative learning theory stresses a learning perspective for situations when actors in (self-)critical ways recognize and reassess basic assumptions and expectations that steer their thinking, feeling, and acting. The theory relies on the humanistic assumption that people have, via deliberative acts, inner capacities to change circumstances. Transformative learning is defined as the process through which actors transform problematic frames of reference. The concept has been applied broadly in sustainability studies, including environmental sociology. The entry discusses five such fields of research, with relevance for environmental sociology: (1) environmental and sustainability education research, (2) the role of emotions in relation to, for example, climate change, (3) research on environmental activism, (4) lifestyle change, and (5), on transformative learning on community/organizational levels.

Investigating learning in ongoing classroom practices involves a number of methodological challenges. One main challenge, identified by scholars in sociocultural approaches, is how to take both the individual and the environment into consideration in analyses. Although the challenge we are addressing are methodological in character, the work of coming up with a transactional methodology requires philosophical and theoretical clarifications and here we use mainly the work of John Dewey. The main ambition of this article is to present and empirically illustrate a transactional research methodology – a package of analytical models and an analytical method – that fully recognize the dynamic relations between the individual and the environmental dimensions – how they interplay in the learning process and how certain learning outcomes result from that interplay. The three models we present concerns the trajectory of learning, how the influence of the individual and environmental dimensions on students learning can be understood and approached transactionally respectively the learning outcome in terms of what the person learn when (re)creating habits. The analytical method presented and illustrated is built upon a first person perspective on language use, which dissolves some of the methodological problems when investigating the individual dimension through in situ analyses. 

This article draws on a philosophical critique of the problems of denial in the face of the climate crisis and the call for an education that deals with the root causes of social and environmental injustice in depth. To respond to this radical critique in concrete educational practice, there is a need for an understanding of moral learning that also considers the problems of denial and the role of the teacher in these learning processes. We therefore propose a transactional model grounded in Dewey’s pragmatic philosophy that explains how denial hinders the process of moral learning but also describes how teachers can offer moments of resistance that interrupt denial and challenges and transform moral habits. Finally, we discuss the implications of a transactional perspective and the need for making moral progress by reflectively revising our moral habits in the face of overlapping environmental and social injustice crises. 

This collection summarizes studies of outdoor education that I have been involved in. A central theme of these studies is the connection between outdoor experiences and environmental concern. Specific attention is also paid to the Scandinavian outdoor tradition friluftsliv. The educational context range from pre-school to adult education.