This article critiques the way the topic of meat and its consumption is addressed in geography education within the remit of education for sustainable development (ESD). We argue that current approaches perpetuate normative food discourse by: (a) framing participation in the food system solely in terms of consumption; (b) simplifying and moralizing food systems as 'good' or 'bad'; and (c) largely omitting animals from a discussion of meat and agriculture. As a result, students learn that their role is to consume 'good' not 'bad' meat, but are ill-equipped to analyse the politicaleconomic, cultural and affective dimensions of food. Meat and consumption topics, although rarely addressed, fall under the broader pedagogy of ESD. Although emancipatory approaches to ESD explore contradictions inherent in and personal aspects of sustainability, ESD in practice often leads to binary schemata of 'right' and 'wrong'. Based on our qualitative review of geography curricula in Austria and Germany (Lower Saxony and Bremen), we find that they neglect meat production and consumption, but that these subjects can be addressed within broader topics about sustainability and agricultural land use. Interviews with secondary school teachers and students indicate that ESD ignores the interpersonal, relational and more-than-human elements of food systems. However, we show that students still rank animal welfare as an important component of sustainability. This indicates that they are influenced by education beyond institutional settings and, furthermore, highlights opportunities for making students aware of the visceral (dis)connections they make between taste and political economy. Finally, we suggest future directions for ESD in order that these links can be explored, probing students to develop their own ethics of the gut.

The expert-driven and normative character of sustainability education aims to promote societal transformation and global change. While some authors underline the ethical claims of education, others have criticized that there is a problematic tendency to prescribe certain actions beyond ethical education. The article aims to provide an empirical contribution, including students' and teachers' perspectives, and geography textbooks, to the debate. Based on the results of an empirical study with 1001 secondary school students in Austria and Germany, we discuss the "ethical turn" and the moral code in sustainability education. The questionnaires are completed with students' drawings, qualitative interviews with geography teachers and an analysis of geography textbooks. We argue that most students have a precise idea what sustainability and sustainable behavior means, but they harbor right-wrong binary perceptions of sustainable lifestyles. Many students lack knowledge of the interdependence of consumption and production networks, which impedes the understanding of complex sustainability patterns. Therefore, we recommend pluralistic and interconnected perspectives in sustainability, in the frame of school geography. A more democratic classroom contributes to develop an own moral compass. Additionally, passion and participatory approaches can help students reflect on their affective relationships with consumer goods and consider alternative consumption-production paradigms.

For about two years, the climate youth activism initiative Fridays for Future has addressed climate emergency, receiving considerable attention because of their consistent protests every week in many different locations worldwide. Based on empirical studies in Austria and Portugal, this paper investigates the motivations of students to participate in the movement and the solutions proposed by young activists to fight against climate emergency. Moreover, we discuss the integration of climate change activism into ESD (education for sustainable development) and transformative learning processes, and how this enables environmental citizenship. The results of the studies reveal that emotions and feelings of solidarity and collective aims are motives to participate in the strikes. The young activists sometimes propose innovative and sometimes radical solutions to climate emergency. Both demonstrations and exhibitions as forms of bottom-up climate activism initiatives contribute to engagement in political dialogue and scientific knowledge transfer. They can be seen as “triggers of change” for transformative learning.

Property relations are often ambiguous in postcolonial settings. Property is only considered as such if socially legitimate institutions sanction it. In indigenous communities, access to natural resources is frequently multidimensional and overlapping, subject to conflict and negotiation in a 'social arena'. Settler arrivals and new economic possibilities challenge these norms and extend the arena. The article analyses conflicts and negotiations in the French overseas territory of New Caledonia in the light of its unique settler history and economic activity, focussing on the little-studied remote northern district of Poum on the Caledonian main island Grande Terre. In this region the descendants of British fishermen intermarried with the majority Kanak clans. We illustrate the interaction between customary conflicts, European settlement, struggles for independence, and a desire for economic development. Customary claims are in tension with the attractions of economic growth and service delivery, which has been slow in coming to Poum for reasons largely outside the control of local people.

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