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Despite the scientific consensus, climate change continues to be socially and politically controversial. Consequently, teachers may worry about accusations of political indoctrination if they teach climate change in their classrooms. Research shows that many teachers are using the 'teaching the controversy' approach to teach climate change, essentially allowing students to make up their own mind about climate change. Drawing on some philosophical literature about indoctrination and controversial issues, we argue that such an approach is inappropriate and, given the escalating crisis that is climate change, potentially dangerous. Instead, we propose integrating three well-established educational practices, Philosophy for Children, place-responsive pedagogies, and Critical Indigenous Pedagogy, to help teachers and students critically examine climate change controversy while still meeting the key goals of climate change education.

First Peoples' knowledge at university lies within a contested knowledge space. The incompatibilities and differences between Western and First Peoples' knowledge systems means attempts to superficially 'add' First Peoples' content to university courses are often ineffective and tokenistic. Considering these issues, this paper reflects on the design and implementation of weaving First Peoples' knowledge and perspectives throughout a service-learning course. The course is a nationally awarded work-integrated learning programme delivered to undergraduate and postgraduate students. Drawing on a theoretical framework of Woven Law, the design of the module was led and authored by First Peoples. Throughout the design process, the module was critically examined in terms of the content developed and methods of content inclusion, while also responding to institutional demands of student learning outcomes. Survey results show a positive student reception and early success in enabling students to achieve learning outcomes. While initial results are promising, data are limited due to this being the first assessment of the programme and the fact that students were asked to rate their own experience. Nonetheless, Woven Law and carefully weaving First Peoples' knowledge throughout the curriculum represents a promising methodology and area for future research.

We argue that to face climate change, all education, from kindergarten to tertiary, needs to be underpinned by environmental education. Moreover, as a site of "reframing," education when coupled with philosophy is a possible site of infuencing "societal reframing" in order to re-examine our relations to nature or our natural environment. However, we contend that as philosophy has been largely absent from curricula, it is vital to redress this issue. Further, the environment cannot be viewed simply as subject matter for study but, reconceptualised in the Indigenous sense as Place. Only in this way can we overcome the human-nature divide. We conclude that educators must look for what Plumwood calls 'experiences that do not ft the dominant story' to disrupt an important link in the chain of climate change by developing 'traitorous identities' able to challenge the dominant culture.

Counselors and educators must re-imagine social-emotional wellness as an essential part of the academic curriculum. The authors present a collaborative, sustainable model that focuses both on academic rigor and emotional wellness. The authors outline how this model can be integrated in any academic content area and how school counselors and teachers can support each other to meet academic and social-emotional learning outcomes. The authors demonstrate how this model can be integrated into high school math. [ABSTRACT FROM AUTHOR]

This article discusses the importance of recognizing and engaging with the diverse diplomacies and political ordering of First Nations peoples in Australia. It challenges the dominant approach to International Relations (IR) scholarship and international affairs practice, emphasizing the need to unlearn traditional ways of thinking about and doing diplomacy. The article acknowledges the challenges and complexities of this task, including the impact of colonization on Aboriginal ways of knowing and being. It also highlights the potential for meaningful engagement with Indigenous diplomacy, both within Australia and in the broader Pacific region. [Extracted from the article]

Despite the scientific consensus, climate change continues to be socially and politically controversial. Consequently, teachers may worry about accusations of political indoctrination if they teach climate change in their classrooms. Research shows that many teachers are using the 'teaching the controversy' approach to teach climate change, essentially allowing students to make up their own mind about climate change. Drawing on some philosophical literature about indoctrination and controversial issues, we argue that such an approach is inappropriate and, given the escalating crisis that is climate change, potentially dangerous. Instead, we propose integrating three well-established educational practices, Philosophy for Children, place-responsive pedagogies, and Critical Indigenous Pedagogy, to help teachers and students critically examine climate change controversy while still meeting the key goals of climate change education. [ABSTRACT FROM AUTHOR]