The concepts ‘school climate’ and ‘classroom climate’ refer to patterns of interpersonal relations that influence children’s learning and wellbeing. However, they are typically grounded in anthropocentricism and focus on human, rather than meteorological, relationships. Relatedly, climate change education is typically concerned with the climate as it exists outside the classroom. We advocate for increased attention to education in a changing climate. We argue that the concept of climatic-affective atmospheres can enable education to better attune and respond to children’s climatic relations as they unfold within and beyond school campuses. To do so, we trace the affective atmospheres of Australia’s 2019/2020 Black Summer of extreme bushfires and smoke pollution and the multiple ways children became entangled with these more-than-human forces. We explore children’s participation in political protests about the bushfires and climate change (including school strikes), and the ways the socio-meteorological atmospheres of the summer infiltrated and disrupted two school classrooms.

The rich and innovative ideas of quantum physicist and feminist theorist Karen Barad have much to offer environmental educators in terms of practical theories for teaching and learning. This article shares insights gained from a facilitated conversation at the Australian Association for Environmental Education (AAEE) Conference Research Symposium, and offers an introduction to Barad’s theories for environmental educators. At this time of challenging planetary imperatives, environmental education is increasingly called upon to contribute to students’ understanding of connectedness, and Barad’s theory ofagential realismprovides a way to think about, articulate and engage with connectedness as inherent within the world rather than something we need to create. By consideringentanglementas a fundamental state, we understand that separateness is not the original state of being. This shift in perspective supports a subtle yet powerful approach to knowledge, communication and collaboration, understanding difference as integral within the world’s entangled becoming. The convened conversation sought to explore Barad’s thinking by defining and discussing the concepts ofagential realism,intra-action,material-discursivity,phenomenaanddiffraction. Barad’s ideas were used to collectively explore what it means to be intraconnected and entangled in today’s world, and specifically how these concepts and experiences relate to our work and lives as environmental educators and researchers.

We acknowledge and pay respect to the people of the Yugambeh Nation on whose Land we work, meet and study. We recognise the significant role the past and future Elders play in the life of the University and the region. We are mindful that within and without the buildings, the Land always was and always will be Aboriginal Land.¹This paper introduces staying-with the traces of inter/intra-subjective experience, with and within place, in mapping-making philosophy in environmental education. Through a conceptualisation of philosophy as concepts or knots in an infinite composition of knowledge, rather than separate knowledges, we use staying-with the traces²as method, whereby our embodied patterns of human and more than human relationality across place and time may engage with philosophy. This grounding of philosophy foregrounds the diverse onto-epistemologies of posthumanism and indigenist³ways of knowing, acknowledging tensions and searching for the possibilities of connectivity between them. Through an embodied arts-based walking practice, our approach challenges the perpetuation of reductionist perspectives, including nature/culture binaries, within environmental education. We stay with the traces of bird, meeting, tree, watery and concrete in mutual inseparable relation and becoming.

In environmental education research (EER), love is revered as a way to heal or mend the human relationship with nature. However, this interpretation of love rests in a humanist paradigm that considers nonhuman nature as external to the human being. To this end, love has generally been considered as an outward emotion,towards nature,and is less considered an inner movement,towards the human as nature. We were interested in exploring this conceptualisation of nature and love of/as nature and question: Is there potential to locate the concept of love in EER through different theoretical positions to explore the possibilities for its (re)conceptualisation? We aim to stretch academic thinking to (re)consider love through identifying where our own research in environmental education has involved love through the intersection of our journeys at the Australian Association of Environmental Education Research Symposium workshop. In response to the context of this workshop, which explored the concept of diffraction as described by Barad, we have chosen to adopt a diffractive analysis as the methodology to analyse our theoretical perspectives of love in EER. We explore the wordlovein this article using diffraction to understand the relationality of human and nonhuman nature through our research interests in Steiner, ecosomaesthetics and biophilia. This process cracked our theoretical silos to more openly consider: Where is the love in EER?

Diffractive ethnography is a divergent methodology in educational research that seeks to enact posthuman thinking, in particular, the concept of diffraction as a methodological approach, through the application of ethnographic methods. In this paper, we consider how we can rethink the humanistic tendencies of qualitative methodologies in educational research to more authentically embrace nonhuman other and in doing so, offer new methods in undertaking ethnography diffractively. This methodological approach offers a way to undertake qualitative, educational research by drawing on conventional and rigorous ethnographic methods framed through posthuman theory that enable thinking and knowledge generation beyond the scope of current practices. We present a suite of eight principles of diffractive data entanglements informed by the diffractive ethnographic methodology and explore how these may be put to work in practice in educational research. Through demonstrating diffractive ethnography in practice, we grapple with the humanist focus of ethnographies by troubling the human as central to educational research and instead, include the entanglements of all materiality.