Conference Program

As humans, we are increasingly deeply mixed with a thousand other non-human worlds, to the point that “we cannot encounter the natural untouched or uncontaminated by human remains” (Yaeger, 2008, p.332). In the Anthropocene (Crutzen, 2005), the filth of culture infiltrates every cavity of the natural world, leading to the emergence of novel interactions between humans and non-human entities. We can understand cultural and social messages, power differentials, contaminations, and the scars of inequalities on the body, which is “an interface, a threshold, a field of interestin materialand symbolic forces” (Braidotti, 2009, p.243). These are ‘toxic bodies’ (Serpil Opperman 2015), described as a ‘material text in which cultural practices, political decisions, economic and natural are intertwined with questions of justice, health, and ecology’ (p.122). Small ecological systems, such as bodies, are frequently deformed and exploited, serving as mere components in the neoliberal production machinery.

This proposal intends to focus on the bodies of boys and girls who live in the ‘Fascia Trasformata’ of the province of Ragusa (a rural territory spanning tens of kilometers between Acate and Ragusa), as well as the world told in their ‘hundred languages’ (Malaguzzi, 1983), in order to reflect on how social justice and environmental justice are inextricably linked.

Based on the strong belief that education is an ongoing process, this reflection suggests new possibilities for a project that focuses on human development. This article aims to prioritize the importance of nurturing environments that promote healing and emphasizes the cultivation of desire. Additionally, it encourages the establishment of renewed and cooperative connections between humans and non-human entities. Thousands of foreign workers of Tunisian, Romanian, and Albanian origin live in this country with their families, working in greenhouses under harsh conditions and without access to basic services. They live in a land of fires, where discarded plastic is burned, buried in sand dunes, and dumped in the sea. The presence of plastic factories (Sanò, 2018) is evident in a landscape that has been severely damaged by “ghosts of nature” (Van Aken, 2020, p.17). Educators in the “periphery of the empire” (Sanò, 2018, p.81) are responsible for promoting beauty and becoming “witnesses of beauty” (Simone, 2019). Some social projects attempt to sow seeds of potential change by beginning with the materiality of everyday experience. For example, the purpose of the photography course organized by a local association is to capture images of the user’s territory that has been affected by plastic pollution, and to encourage a reevaluation of the environment with the goal of making it cleaner and more equitable. The course aims to inspire a sense of wonder and appreciation for the beauty of life. Other environmental educational projects were implemented as effective strategies to promote an ecosystem of diversity, where diversity is recognized as vital to the overall well-being (Iovino, 2020, p.103). By incorporating and sharing small signals and everyday practices, we can refer to the materiality of education in its active dimension, aiming to establish educational relationships that reconnect humans to their own kind.

To implement the environmental sustainability goals of the 2030 Agenda, the European Green Deal identified a framework of competencies – the Green Comp – resulting from an agreed definition of what sustainability as a competence entails. The elaboration of such a document is underpinned by the idea that a EU common framework might act as a catalyst for a shared strategy for learning sustainability, in order to face environmental crises by promoting the leadership of the whole community.
Although the framework intends to have a systemic and complex approach, its analysis reveals a need to better understand some key concepts such as complexity, values, sustainability, to clarify what they actually refer to and the assumptions that drive them. They, in fact, are not "neutral" categories but need to be contextualized in their specific contexts.

In this regard, the sociomaterial approaches offer an interesting contribution for the critical reading of the document, tracing the social and material elements considered in it and reconstructing the concrete dynamics that led to its genesis.
Such a perspective, in fact, makes it possible to trace all the human and non-human actors involved within a phenomenon, conceiving it as a network of heterogeneous elements that collectively and contextually act, surpassing a human-centered view in favor of a look at complexity that allows considering all the forces present in the context.
Building on these considerations, this paper aims to explore the Green Comp framework from a sociomaterial perspective, to offer some insights into rethinking the institutional approach to ecological education.

The analysis shows that, although the framework states the importance of promoting a holistic view of the world system, it is indeed rooted in a cultural substrate that is still human-centered and neo-liberal, presenting criticalities at several levels.
From an onto-epistemological point of view, the agency of the nonhuman is not recognized and thematized, while perceived as the object of attention and protection by the human who establishes its interests and acts on it.
Consequently, from an ethical-political point of view, values and strategies are interpreted from an anthropocentric perspective likely, moreover, to consider a very small portion of the world population. In the same perspective, it should be clarified what model of sustainability is involved, since the multidimensional view of such a concept seems too often to bend to an idea of progress interpreted more with economic rather than social parameters, in which even human become "capital".

Finally, from a methodological point of view, the idea of a competency framework offers an interpretation of knowledge that is quantifiable, "ready to use", generalizable and, therefore, uprooted from the subjects' concrete experience and the complexity it claims to embrace.
Hence, the analysis reveals the importance of a paradigm shift able to go beyond centering on the self, on a "competent" human who alone can define the fate of the Planet, in favor of human-world interconnectedness
This challenges institutional education to set up concrete experiences allowing people to experience the connections in order to promote the development of an embodied ecological consciousness.

In this theoretical contribution I attempt to show what are the necessary steps to start thinking—a necessary step, this, to then attempt to realise—a radically relational pedagogy (Cagol, 2022). By ‘radically relational pedagogy’ I mean a pedagogy that aims to shift its focus—of interest, reflection, and intervention—from subjects, in their individualities, to relations (on relational educational perspectives, see Bingham & Sidorkin, 2004; Gravett, 2023; Sidorkin, 2023). I argue that a radically relational pedagogy is the only feasible way to address the ecological (and, formerly, political and social) crisis that increasingly threatens to cancel a ‘sustainable’ future for the biosphere and, consequently, also for human beings (IPCC, 2023; Smil, 2022). Pedagogy, thus conceived, should teach to think and act in a transformative (for the future) and collective (for a more-than-human future: a future that includes biotic and abiotic elements) perspective, on the basis of the awareness that we organically belong to a network of relations and of a radical responsibility towards others—nodes in the mesh (Morton, 2011) with which we ontologically form relations, which epistemologically (and politically), as relata, remain otherness, and which ethically demand our responsibility into relations (a responsibility that establishes social and environmental justice). At least three theoretical questions need to be addressed. First, which relational ontology to adopt? In fact, there are many different relational ontologies: Nagarjuna’s Buddhist thought, Carlo Rovelli’s relational interpretation of quantum mechanics, James Ladyman’s ontic structural realism, Gregory Bateson’s theory, the proposals of the new materialism (within which we can distinguish at least three different approaches: vitalist, negative, performative), etc. Secondly, the relational ontological perspective is linked to ethical issues concerning personal identity. If an aim is the weakening of the subject—in the sense that it is no longer seen as permanent, substantial, but rather conditioned—I think it is relevant to discuss Parfit’s (ethical) theory of personal identity (1971; 1984/1987) and its educational implications and applications. A (radically) relational ontology and a ‘substantial’ weakening of the person are compatible to each other (and I think they should be thought of from a more-than-human perspective). The third issue, perhaps the most complex and highly relevant for pedagogy (and, at first sight, difficult to integrate with a radically relational perspective), concerns ethical responsibility. There are two working hypotheses that I intend to outline: (i) responsibility originates from the relational encounter and awareness, and from an understanding of the dynamics of the mesh of relations; (ii) a radical responsibility—not reciprocal, not symmetrical, like the one theorised by Lévinas (1961; 1974; 1982)—towards otherness, but extended to all forms of otherness, is necessarily ‘good’: it is an (ethical) value that can allow us to build an ecological future together.

The neoliberal development model, characterised by unrestrained exploitation of both human and non-human resources, presents challenges for ecological and social transition. Supported by a patriarchal culture, this model contributes to the reinforcement of socio-cultural norms that shape and regulate subjectivities, often neglecting them (De Vita, 2022).
The solutions proposed by the 2030 Agenda's goals for quality, equitable, and inclusive education (Goal 4) and equal opportunities (Goal 5) aim to "ensure a better present and future for our Planet and the people who inhabit it" (ASviS, 2022, p. 1). Despite these goals are interconnected, the Agenda lacks a systemic approach oriented to understanding how environmental degradation and gender, economic, and social inequalities are related aspects of a single issue: the unsustainable premises and structures of our society (Bateson, 1972; 1979; Kopnina, 2020).
How can pedagogical reflection shed light on these aspects? In other words, how can it contribute to a systemic understanding of reality, while fostering a paradigm shift that amplifies the voices of marginalized people? (Monroe et al., 2019)
One critical domain for educational intervention is citizenship, where individual and collective rights intersect and where the most severe forms of inequality and oppression, linked to the impacts of climate change, become evident (Tarozzi & Torres, 2016). Rights of marginalized groups like migrant women and children or individuals from the LGBTIQ+ community are at risk, threatening their access to essential protection, healthcare, and support services (Fox, Griffin, Pachankis 2020; Martorano, Prearo, 2020).
Recognizing education's role in promoting diversity and creating opportunities for all, we affirm that an ecologically sensitive vision should intertwine discussions on citizenship and the environment with those addressing gender issues (Bateson 1972; 1979). In particular, we highlight the concepts of intimate and sexual citizenship (Plummer, 2001; Gusmano, Selmi, 2023) to address the complexity of the challenge (recognising the interconnections within it).
International documents, acknowledging sex and gender education as universal human rights (WAS, 1997; WHO, 2010; UNESCO, 2018), emphasize the significance of incorporating these elements into education. This presentation aims to reflect on the potential of sex and gender education to deconstruct the dominant neoliberal model through an intersectional perspective (Crenshaw, 1989; 1991; Davis, 1981; hooks, 1994; 2010) and to counteract the climate crisis.

The goals of sustainable development (UN, 2015) requires a radical renovation across various areas, where primary education assumes an important role (Common Worlds Research Collective, 2020; UNESCO, 2021). Therefore, initial teacher training calls University’s teaching curricula and courses for promoting and developing knowledge, awareness, attitudes, and competencies (Bianchi et al., 2022) in the field of sustainability.

Regarding these considerations, in the context of a doctoral program's period conducted at the Faculty of Education – Center of Teacher Training of the Complutense University of Madrid, this research work is focused on pre-service teachers. The primary objective is to investigate both their behavioral attitudes toward sustainability and their desire-confidence to incorporate sustainability topics into their future teaching work.

Structured as a comprehensive case study, this research encompassed three distinct subjects in the pre-service teacher training program for future educators in Science for Primary or Elementary Education. Two of these subjects, namely 'Essentials of Geology' and 'Science Education,' included approximately 60 students and were designated as the experimental group with specific sustainability themes into the curriculum (atmospheric pollution, climate change, global warming, environmental education). In contrast, the third subject, 'Essentials of Physics,' with approximately 18 students, served as the control group without incorporating sustainability topics in its curriculum. According to the mixed-methods approach (Lingard et al., 2008; Trinchero & Robasto, 2019), this paper will focus on the results obtained from pre- and post-intervention questionnaire, based on existing literature (Biasutti & Frate, 2016; Kennelly et al., 2008), and brief interviews with the students. Part of the questionnaire, consisting of twenty 5-point Likert scale questions, was analyzed using statistical methods; the additional open-ended questions and interviews, instead, were examined through thematic analysis (Braun & Clarke, 2006, 2021; Pagani, 2020).

Preliminary findings suggest a noticeable upward trend in the discourse surrounding sustainability, evident in both attitudes and a growing desire to incorporate these themes into education. Moreover, there is a potential to identify variations in perceptions and predispositions between individuals engaged in specific educational activities and those who are not. This datum prompts the intriguing question of whether these attitudes are inherently connected to educational dimensions or influenced by social-economic factors, and environmental awareness.

Ongoing analyses are anticipated to shed light on the barriers and facilitators impacting confidence and the desire to integrate sustainability into education processes. Understanding how teacher education at the university level can initiate transformative processes is a crucial aspect (Blake et al., 2013). Thus, careful attention to instructional design ensures that teachers are equipped with the necessary tools for the integration of sustainability into their educational pathways.

These reflections extend to future research, underscoring the need for further exploration, including pivotal aspects like the potential shift to social sustainability. This fosters a critical inquiry about whether, in this scenario, a significant opportunity for environmental preservation is being overlooked, signaling a departure from a radical anthropocentric standpoint (Kopnina, 2014). This study also aims to serve as catalyst for the development of educational tools that stimulate awareness and action in the realm of sustainability.

The eco-climatic crisis is one of the most urgent and enormous issues of our time, the scenarios of ecological and social collapse that loom if we continue with business as usual are of unprecedented magnitude and severity. Today we have little time left, irreversible processes are already underway, yet it is still possible to act, and indeed it is critical to do so now more than ever.

This article starts from the belief that a wide-ranging popular mobilisation is needed to disrupt the system that is leading us to collapse, because a turnaround cannot be expected from the elites who currently govern and benefit from the present state of affairs. In recent years in several countries there have been widespread popular mobilisations, in others - such as Italy - mobilisation is more limited, in any case at a global scale the extent of mobilisation is still not sufficient. This raises a question: why there is not more significant activation by more people, despite the crucial importance of the issue?

Several authors argue that the answer is to be sought not only on a cognitive level, but also and above all on an emotional and existential level. Indeed, the eco-climatic crisis generates powerful emotional reactions, such as grief, fear, and despair, which can often be paralysing and inhibit action.

Therefore, it appears essential to build spaces in which to process these emotions: the “Work that Reconnects” (WTR) is a particularly interesting and fruitful example of this (Macy & Brown, 2014). It is a collective process of emotional sharing, reflection and meditation, which aims to elaborate the most difficult emotions aroused by the eco-climatic crisis and to overcome attitudes of closure, paralysis and despair, in order to cultivate an active, realistically grounded hope, capable of motivating action. It is based on a spiral movement that goes through four steps: coming from gratitude, honouring our pain for the world, seeing with new eyes, going forth.

The purpose of this talk is to present the theoretical foundations and practical activities of which the WTR is composed, in order to highlight some significant nodes and to argue why it would be desirable to promote its dissemination in different types of contexts. The WTR can in fact be practised with groups of various kinds: it is widely used in activism and has also been experienced successfully in educational contexts. It is suitable not only for young people, but also and perhaps above all for today's adults, without whose contribution it is unthinkable to succeed in countering the crisis in which we find ourselves.