Sustainability Science (2019) 14:931–941

https://doi.org/10.1007/s11625-019-00699-4

SPECIAL FEATURE: ORIGINAL ARTICLE

The politics of making and un-making (sustainable) futures

Building new foundations: the future of education from a degrowth

perspective
Nadine Kaufmann1 · Christoph Sanders1 · Julian Wortmann1

Received: 28 August 2018 / Accepted: 16 April 2019 / Published online: 6 May 2019
© Springer Japan KK, part of Springer Nature 2019

Abstract
Considering education in the context of making and unmaking sustainable futures, a growing relevance is attributed to the
role of shared beliefs or mental infrastructures which shape the way people perceive crises and solutions. The currently
dominant capitalist economic paradigm is seen as one such powerful belief that generates imaginaries which cannot accom-
modate sustainable futures. At the same time, in educational practice, social movements, and academic discussion, the
perspective of degrowth has gained attention as an approach which challenges this paradigm. In this article, we address the
role of education in processes of socioecological transformation in the context of degrowth. We do this from a perspective
of practice, linking our experiences in non-formal education to academic discussions on education and sustainability. The
aim of this article is to contribute to a pedagogy of degrowth as one path within a complex search for ways to imagine and
support sustainable futures, which address root causes of the current crises. Analysing these crises as crises of conviviality,
resulting from imperial modes of living and producing, we sketch the framework for sustainable futures marked by world
relations of interconnectedness and solidarity. Relating a theory of transformative learning to a critical-emancipatory
understanding of education, we propose two interlinked aspects for pedagogy of degrowth: creating spaces for reflection and
emphasizing the political in educational settings. We discuss our practical experience as learning facilitators in non-formal
educational contexts. As a cross-cutting challenge, we will touch upon the role of strengthening psychological resources in
education for a degrowth society.

Keywords Economic paradigm · Imperial modes of living · Transformative learning · Reflective learning processes ·
Politicization of education · Psychological resources

Introduction the knowledge which they acquired through their socializa-

tion and education in the societies in which they grew up.
“How would we like to have lived?” “What is the purpose of In the context of education and the making and unmaking
economic activities?” “Who can change society?” In trying of sustainable futures, growing relevance is attached to this
to answer these questions, people are likely to draw upon kind of shared and intuitive knowledge and beliefs (Getzin
and Singer-Brodowski 2016; Andreotti et al. 2018; Prádanos
2016). Having evolved from the past, these mental infra-
Handled by Anne-Katrin Holfelder, Institute for Advanced
Sustainability Studies, Germany. structures (Welzer 2011; Sanders 2016) shape our present
and the imaginaries1 that determine how we construct the
* Nadine Kaufmann future. The perspective of degrowth relates to this nexus
[email protected] between economic thinking and sustainability: Degrowth
Christoph Sanders stresses the idea that, to open up possibilities for sustainable
[email protected] 1
We have adopted this term from Prádanos (2018). Referring to Cor-
Julian Wortmann nelius Castoriadis, he describes ‘imaginaries’ as “social significations
[email protected] which recreate meaning and thus reproduce themselves […] ignoring,
avoiding, dispossessing, disciplining, or even criminalizing what-
1
Konzeptwerk Neue Ökonomie e.V, Klingenstr. 22, ever or whomever does not fit within its pre-determined framework”
04229 Leipzig, Germany (Prádanos 2018, 11–12).

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932 Sustainability Science (2019) 14:931–941

futures, some prevalent beliefs about economy and soci- On the other hand, regarding theories of transformative3
ety must be revisited in the early industrialized countries, learning, education has the potential to support individual
because they are closely connected to the root causes of the and collective reflection processes that can ultimately lead
current ecological and societal crises: to a change in individuals’ internalized worldviews (Mezi-
It is the automatic association of growth with better that row 1990; Brookfield 2000; O’Sullivan et al. 2002; Peuk-
the word ‘degrowth’ wants to dismantle. For degrowthers, it ert 2015)4 or, in Vanessa Andreotti’s words, to broadening
is the unquestionable desirability of growth in the common “horizons of possibility”5 (Andreotti 2012; Andreotti et al.
sense that needs to be confronted if a discussion for a differ- 2018). Sofia Getzin and Mandy Singer-Brodowski have
ent future is to open up (D’Alisa et al. 2015, 5). made an important start by conceptualizing a notion of trans-
The term degrowth itself focusses on a critique of eco- formative education based on degrowth. From a perspective
nomic growth, but the ideas and proposals subsumed under of educational science, they plead for a critical-emancipa-
this concept aim mostly at identifying and challenging tory perspective on education, which focusses on the collec-
shared beliefs that are opposed to the emergence of sustain- tive reflection and discussion of shared beliefs (Getzin and
able futures.2 Two key concepts in this regard are capital- Singer-Brodowski 2016). In a similar direction, Luis Práda-
ism and commodification based on a rationale of separation. nos has sketched the idea of a “pedagogy of degrowth” in
In the debate about degrowth, these notions are challenged the context of university education. He describes one main
by the guiding principles of care, solidarity, and commons aspect of his approach as “unlearning ingrained common-
(D’Alisa et al. 2015; Brand and Wissen 2017; Schmelzer places about economic growth, development or progress as
and Vetter 2019). well as the epistemological tendencies to disconnect social
D’Alisa et al. (2015) describe the significance of a shift and natural sciences, humans and non-humans, economy and
in the baselines of economy and society: ecology” (Prádanos 2016). Both authors argue that such a
collective and critical reflection of shared beliefs can open
In a degrowth society, everything will be different: dif-
the door for the development of sustainable futures in and
ferent activities, different forms and uses of energy,
through education.
different relations, different gender roles, different allo-
In this article, we address this dual role of education
cations of time between paid and non-paid work, and
as it pertains to processes of socioecological transforma-
different relations with the non-human world (D’Alisa
tion of early industrialized societies. Having developed our
et al. 2015, 4).
educational practice within the framework of Education for
Education plays a twofold role here: our Western edu- Sustainable Development (ESD), we focus on this field and
cational system is shaped by and reproduces assumptions draw links to education in general. We do this from the per-
which constrain ideas for sustainable futures (Graupe spective of practice,6 linking our experiences in non-formal
2016). From a multilevel perspective of societal change,
educational institutions such as schools and universities are
seen as stabilizers of the system in place; they are largely
resistant to reflection, because they are strongly locked-in
by power structures and path dependencies (cf. Göpel 2016;
Narberhaus 2016). According to Amsler and Facer (2017), 3
The Humboldtian notion of Bildung (education) holds that one
“the imposition of institutional logics which construct the main aspect of it is transformation in the way people relate to them-
future in this way makes it impossible to organize learn- selves and to the world. In our expanded view of education, we now
also talk about transformation of collectively shared beliefs shaping
ing towards these ends [sustainable futures] in ways that
our societies instead of just the individual and his or her unique rela-
‘reopen the future’”. Other authors such as Michael Kopatz tions to the rest of the world and the things in it.
(2017) argue critically that, vis-à-vis people’s customary 4
The UNESCO Roadmap for Implementing the Global Action Pro-
and unsustainable routines and prevailing economic power gramme on Education for Sustainable Development is clear on that
structures, changing society mainly through education is question: ESD “achieves its purpose by transforming society. ESD is
about shaping a better tomorrow for all” (UNESCO 2014). As this
not a promising approach. He pleads, therefore, for political
describes the goal of education rather than the way to achieve it, we
incentives to “[change] structures instead of people” (Kopatz do not go into to this approach any deeper.
2017), which, it is surmised, would then lead to a change in 5
We are aware that trying to pluralize perspectives from a position
worldviews. that is “White and academic” is difficult. We want to be transparent
about this. The debate about sustainable futures cannot be separated
from people’s positions in terms of social status or privileges and
associated forms of discrimination.
2 6
For an overview of the different approaches and proposals in the Consequently, we will not go into depth about societal transforma-
context of degrowth, see Jackson (2017), Konzeptwerk Neue Ökono- tion theory and learning. The reader will find more relevant literature
mie (2017) and Schmelzer and Vetter (2019). in the footnotes.

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educational settings to academic discussions on education Understanding current societal crises

and sustainability.7 as crises of conviviality
We understand our educational practice as a contribu-
tion to a search for ways to imagine and support sustainable The way we understand and analyse current crises influ-
futures, which address the root causes of current crises in ences the way we think about possibilities to address them.
the world today; we oscillate between practice, theoretical A useful reference enabling us to better grasp the current
abstraction and (re-)adjustment of our practice, as a sort of ecological and societal crises plaguing the world is the
“messy journeying” (Harmin et al. 2016, 5). The aim of this concept of imperial modes of living9 developed by Brand
piece, therefore, is to contribute to the development of a and Wissen (2017). This approach connects symptoms of
pedagogy of degrowth in the context of sustainable futures. an unsustainable present with root causes that lie in our
As Prádanos (2016)’s ideas relate to formal education at uni- relations to the world and the way these relations shape the
versities and those of Getzin and Singer-Brodowski (2016) dominant economic paradigm and practice based on hierar-
focus on the foundation of such a pedagogy in educational chical separation and exploitation of an “other” (ibid.). This
science, we will add, discuss, and problematize our own “other” includes natural resources as well as discriminated-
experiences in the area of non-formal education and in polit- against groups of people. Conversely, the notion of sustain-
ical and social movements. able futures that emerges from this analysis is sketched as
We begin by depicting the interconnectedness between solidary modes of living and producing, which, in turn, pre-
education, modern world relations, economic growth, and supposes world relations based on interdependence rather
current crises. To this end, we review critically mainstream than separation and hierarchy. This leads to a new economic
ESD and retrace how non-sustainable assumptions and paradigm based on the principle of care10 and, respectively,
power structures have become stabilized or institutionalized. on different views of what is normal and desirable (I.L.A.
From the resulting analysis, we derive two key requirements Kollektiv 2019). Drawing on Ivan Illich, we can frame this
for overhauling ESD in a critical-emancipatory sense and new economic paradigm as one characterized by convivial-
for developing a pedagogy of degrowth, namely, (1) cre- ity. For Illich, conviviality describes the opposite of indus-
ating spaces for reflection and (2) emphasizing the politi- trial productivity insofar as the latter focuses on economic
cal in educational settings. We discuss our approaches and growth and strives for monopolistic and hierarchic struc-
outline the challenges in translating these prerequisites into tures and, in doing so, shuts out most of the possibilities for
practice.8 We claim that a politicized educational approach people to steer the economy and shape society according to
must focus on plurality in collective new beginnings and their needs and desires. Conversely, an economy and society
be more sensitive to power structures. Finally, we bring in characterized by conviviality open up spaces for autonomy,
one cross-cutting aspect, namely, strengthening psychologi- for de-commodification and for common new beginnings
cal resources (Hunecke 2013). We consider this approach (Illich 1998; Deriu 2016).
crucial, although its foundation still needs to be intensified. We want to stress two root causes of our exploitative impe-
The idea is to use the educational field to strengthen cer- rial modes of living on the level of shared beliefs, which must
tain psychological resources that would enable individuals be addressed (also in education) in order that sustainable
to perceive sustainable futures and the processes towards futures can be imagined and built11: (1) the relation between
attaining them not as threatening or unreachable, but rather humans and the more-than-human and (2) the dominant eco-
as something desirable and achievable. nomic paradigm including a certain understanding of ration-
alism. (1) In accordance with eco-feminist Val Plumwood
(2002), we hold that the modern worldview is characterized
by a “system of ideas that takes a radically separated reason to
be the essential characteristic of humans and situates human
life outside and above an inferiorised and manipulable nature.”
This dualistic understanding serves not only to create exclusive

7
We will also relate to the experiences of actors in the field of 9
ESD, with who we are in close contact, and to political education, to Brand and Wissen (2017) describe the modes of living of the
broaden the practical background that we refer to. Global North as imperial; they are based on access to cheap labour
8 and resources from the Global South as well as protection of this
Getzin and Singer-Brodowski (2016) argue that ESD is too much
exclusive access.
influenced and instrumentalized by economic interest and thus a 10
pedagogy of degrowth cannot be developed within this frame. We see Cf. Biesecker’s concept of “Vorsorgendes Wirtschaften”
this point, but our position is less hardened. We see it as a crossover (Biesecker and von Winterfeld 2014).
11
between ESD and political education, pointing out that both fields can Cf. Plumwood (2002), Descola (2011), Göpel (2016), Muraca
learn or inform reciprocally. (2007), Sanders (2016), Brand and Wissen (2017).

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identities, but also “justifies and naturalises domination of peo- the modern/colonial approach to education has sup-
ple and events by a privileged class identified with reason, who ported cognitive, affective, and relational economies
deserve to be in control and to be disproportionally rewarded” that have left us unprepared and unwilling to address
(ibid., 17). In a historical process, controlling and instrumen- our complicity in systemic harm, or face the magnitude
talizing nature as the “other” for one’s own purposes became of the problems that we have ahead of us (p 11; cf.
a guiding mode of relating to the world (Descola 2011). This Amsler and Facer 2017).
dualism has paved the way for discrimination and exploita-
In trying to retrace this effect in educational practices,
tion of groups of people who, according to this worldview, are
we focus on two main aspects linked to our discussion of
associated more closely to the realm of nature. This, in turn,
societal crises above: the reproduction of a problematic eco-
engenders and supports racist, sexist, and classist belief struc-
nomic paradigm in education and the instrumental under-
tures and, in so doing, it lays the foundation for imperial modes
standing of ESD.
of living and producing. Consequently, to enable alternative
imaginaries and practices of solidary modes of living, we must
first reflect upon and revise our way of thinking and conceptu-
The reproduction of the dominant economic
alizing away from such dualist worldviews in global relations
paradigm in education
(cf. Brand and Wissen 2017; see also Amsler in this issue).
(2) The desire to control and to instrumentalize is also
Our educational institutions, as a part of our societies, are
crucial for the dominant economic paradigm that focusses
strongly “locked-in” (Amsler and Facer 2017; Göpel 2016).
on commodification, economic growth, and the homo oeco-
Using the example of economic education, Silja Graupe
nomicus qua role model (Göpel 2016). These three aspects
(2017) describes concretely how a certain understanding
shape how we conceive the economy. If we regard everything
of normality is created in economic textbooks, teaching,
pre-dominantly as something of calculable economic value
and scholarship. The economic paradigm of commodifica-
to which a price tag can be attached, then it becomes a dis-
tion and the role of markets serve as useful examples to
posable commodity and, therefore, attractive in virtue of its
illustrate this point. The diffusion of the notion of economy
exploitability. If the main tool for achieving societal well-being
considered only as market economy has become an effective
is increasing economic growth, then the non-measured (and
mechanism for exerting depersonalized power. Markets are
in part non-remitted) reproductive base of economies such as
presented in economic textbooks as the natural and only
natural resources and care work (mainly executed by women)
way to organize society. This portrayal of society, as just
is systematically ignored (Brand 2014). And if humans are
one giant marketplace filled only with commodified entities
characterized as being driven mainly by the aim to optimize
and competitors aiming ruthlessly at maximising their own
their own cost–benefit decisions, then this characterization uni-
individual well-being, leaves little real space for alternative
versalizes egoistic rational thinking and behaviour, ignoring
imaginaries that go beyond markets and include ideas such
other parts of the human identity that focus on interconnect-
as commons or some form of the share economy (cf. Brown
edness and solidarity (cf. Tomasello 2010). In this way, the
2015; Prádanos 2016; Graupe 2017). In that regard, standard
dominant economic paradigm leads to the imperial modes of
economic education is highly normative and political with-
living mentioned above. Consequently, to bring about a socio-
out rendering this transparent.
ecological transformation, we share Maja Göpel’s viewpoint
A similar tendency has been observed and criticized in
that an important task must be the following:
the context of ESD. One crucial criticism concerns what has
to fill the reservoir of social and cultural inventions with been called the “closed circle of ESD” (Selby and Kagawa
ideas, norms, principles and values that support a de- 2010), meaning that many approaches in ESD do not address
commodified view of human needs, nature and money the root causes of current societal crises (cf. Huckle and
[…]. They provide alternative meaning, legitimacy and Wals 2015; see also Holfelder in this volume). Getzin and
practice options for everyone engaging in the highly Singer-Brodowski (2016) stress, in particular, the focus in
political struggles over transformations for sustainable ESD on measurability. Focussing on measurability mostly
development (Göpel 2016, 5). means focussing on cognitive argumentation and the promo-
tion of solutions that tend to be superficial or onesided: for
example, proposing different forms of consumption instead
The role of education in the reproduction of reflecting on why consumption per se—especially con-
of the current crises spicuous consumption—has become such a crucial part of
our notion of the good life; or promoting technological effi-
Concerning the role of education in closing paths to sustain- ciency as the key solution to ecological sustainability rather
ability, Andreotti et al. (2018) have recently declared that: than asking why we regard nature only as something to be

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exploited for its resources (Getzin and Singer-Brodowski Getzin and Singer-Brodowski (2016) plead strongly for a
2016). critical-emancipatory perspective. In this view, “whether
In line with this dominant rationality, emotional and or not the learner engages in more sustainable behaviours
physical experiences have been largely excluded from edu- or environmental protection is of important but of second-
cational processes (Graupe 2013). Barbara Muraca (2007) ary value and is a judgment that needs to be made by the
explains: critically reflective learner” (Sterling 2010, 514). The goal
This elimination of any kind of non-measurable aspects of critical-emancipatory education is to support the learner
like perceptions (colors, smells, and sounds) and emotions, taking part in public and political debates and in under-
as well as teleological implications and activities, implied a standing different opinions—participation and recognition
complete exclusion of experience, which had to be cast out of options being core elements of democratic practice (Scott
of nature to render it easily describable in quantitative terms and Gough 2010; Getzin and Singer-Brodowski 2016). This
(Muraca 2007, 166). means that, in educational settings, marginalized approaches
However, according to Håkansson and Östman (2018), to economy, like the degrowth perspective, should also be
physical sensations, emotions, and other experiences can brought into the sustainability discussion.14
play an important role in sustainability learning, especially Obviously, there is no rigorous definition of transforma-
as regards the politics dimension of ESD.12 Referring to tive education. But for us, what distinguishes it from the
research from positive psychology and environmental psy- instrumental practice of ESD is that the latter shuts out
chology, Marcel Hunecke (2013) has also stressed the role possibilities for sustainable futures, because it restricts the
of experiences which can strengthen certain psychological parameters of inquiry and categorically dismisses options.
resources, which, in turn, can aid in one’s ability to perceive Any unreflected proposal for sustainable solutions, which
sustainable futures as something positive and shapeable, and is developed pre-dominantly by experts, is likely to repro-
thereby encouraging people to envisage effective societal duce the current paradigms and worldviews (which have also
change. Such resources include the capability to enjoy, self- determined the way in which these experts have gathered
acceptance, self-efficacy as well as mindfulness, the quest knowledge) as well as supporting problematic present power
for meaning and solidarity (Hunecke 2013). Educational set- structures (Andreotti et al. 2018). Harmin et al. (2016) have
tings can be designed to support the development of these considered the necessity to decolonize knowledge and
resources. knowledge acquisition, calling for a “critical epistemologi-
cal reflexivity, acknowledgement of more diverse sources of
knowledge, and more open approaches to knowledge genera-
An instrumental versus a critical tion” (Harmin et al. 2016, 1). Furthermore, an instrumen-
and emancipatory understanding of ESD tal understanding of ESD hinders learning to deal with the
complexity of worldviews. A pre-determined solution depo-
Not only are the proposed solutions seen as problematic, liticizes the future; possibilities are not negotiated in society
but also the process of promoting them. Promoting solu- (see Knappe et al. in this volume). Conversely, supporting
tions means to pass on specific, often unquestioned infor- people in learning to deal with this complexity is one of
mation about sustainable alternatives in such a way that the the core tasks of critical-emancipatory education (Andreotti
unknowledgeable can apply it to a given problem. This is just et al. 2018). This is also one way of responding to the all-
another dimension of the already mentioned normativity of too-often simplistic narratives of the past and future offered
this “instrumental” (cf. Vare and Scott 2007) approach to by the dominant economic paradigm and promulgated by a
education and ESD. Although it has been criticized since the growing number of right-wing populist movements seeking
1990s (cf. Jickling 1992), it is still, for example, the main to defend the imperial modes of living.
concept underlying the idea of transformative education
as promoted by the German Advisory Council on Global
Change (WBGU).13 For the WBGU, transformative educa-
tion means “imparting an understanding of problem-solving
approaches and options for action. This includes, for exam- 13
The Wissenschaftlicher Beirat der Bundesregierung Globale
ple, knowledge about climate-sensitive mobility, knowledge Umweltveränderungen (WBGU) is an advisory council to the Ger-
about sustainable nutrition, or cross-generational respon- man Federal Government and a main actor in the German sustainabil-
sibility” (WBGU 2011, author’s translation). In contrast, ity debate.
14
This notion of education also underlies the Frankfurt Declaration
for a critical-emancipatory political education (2015) which claims,
that to support a more balanced public debate on sustainable futures,
12
Andreotti et al. (2018) have also stressed the importance of learn- an important task of education is to “display excluded and underprivi-
ing processes beyond a cognitive rational level. leged positions” (Eis et al. 2015).

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Two key aspects for a pedagogy self-locations; our relationships with other humans and with
of degrowth—potential, experience the natural world; our understanding of relations of power in
and challenges interlocking structures of class, race, and gender; our body
awarenesses; our visions of alternative approaches to living;
For us, the question as to what extent education can contrib- and our sense of possibilities for social justice and peace and
ute to the emergence of more sustainable futures can hardly personal joy (O’Sullivan et al. 2002, xvii, emphasis added).
be answered definitively. However, in accordance with a This understanding of learning goes well beyond an
multilevel approach to societal change as sketched briefly expansion of knowledge within a given paradigm and an
in our introduction, we find two toeholds for non-formal accumulation of competences. It addresses epistemologi-
educational practice. The model suggests that working on cal and ontological roots, and includes the possibility to
worldviews and in niches is more likely to foster sustainable critically evaluate and emancipate oneself from ingrained
societal change than the dominant regime (institutions, laws beliefs. Stephen D. Brookfield has applied this perspective
etc.) which is too strongly tied to prevailing power struc- to collectively shared economic beliefs:
tures and locked into path dependencies (cf. Göpel 2016; Critical reflection as ideology critique focuses on helping
Narberhaus 2016). people to come to an awareness of how capitalism shapes
What is required is an adjusted normative framing of belief systems and assumptions (ideologies) that justify and
sustainable futures, which would replace hierarchical, dual- maintain economic and political inequity (Brookfield 2000,
istic division, and exploitation with the guiding principles p 128).
of interconnectedness and solidarity. Education, therefore, Prádanos (2016) describes his approach to a pedagogy
must invite people to reconsider and broaden their perspec- of degrowth.
tives on problems and problem-solving in the light of these The goal of this strategy is to design activities to make
two principles. It is crucial that this normativity is made students aware that they do not know what they do not know,
transparent in the process of education to allow critique. and that many commonplaces that they assume they know
We, thus, draw two main conclusions for educational are nothing but a dangerous and destructive learned igno-
practice. First, it must support people in learning to reflect rance normalized and disseminated by the dominant imagi-
on their worldviews critically by providing spaces for col- nary of economic growth (Prádanos 2016, 160).
lective contemplation and by establishing direct contact to This may provoke a disorienting dilemma (Mezirow
existing niches. Second, it must rediscover the political as 1990), namely, the discomfort or confusion people feel at
a core aspect of education in the context of societal change. finding that their beliefs are no longer useful for dealing with
a current problem.16 According to the theory, such learning
processes are not guided educationally but supported (cf.
Supporting people in reflecting on their Getzin and Singer-Brodowski 2016). We try to reinforce
worldviews them by creating (safe) spaces for collective reflection and
by drawing attention to existing alternatives shaped by dif-
Research tradition and experience with transformative edu- ferent beliefs. Counter-hegemonic approaches to education
cation has shown that learning processes in which people (Brand 2005) can make existing struggles over unsustainable
reflect deeply on and even change their worldviews sig- practices in the present as well as sustainable alternatives or
nificantly are possible (Mezirow 1997).15 In an attempt to niches more approachable (Narberhaus 2016; Göpel 2016).
prevent the concept of transformative learning from being Such niches include, for instance, community-supported
reduced to a mere buzzword in ESD, Getzin and Singer- agriculture and struggles for food sovereignty, repair cafés,
Brodowski (2016) have linked its core meaning to a critical- or consumption alternatives based on de-commodification
emancipatory understanding of ESD, referring to O’Sullivan and global solidarity (Konzeptwerk Neue Ökonomie 2017).
et al. (2002): The various approaches co-exist and all have evolved in
Transformative learning involves experiencing a deep, bottom-up processes.
structural shift in the basic premises of thought, feelings, For us, these approaches are two sides of the same
and actions. It is a shift of consciousness that dramatically coin. Beginning with confusion that people experience as
and permanently alters our way of being in the world. Such regards the current societal direction and (dire) outlook for
a shift involves our understanding of ourselves and our
16
In their comparative study on political dimensions in ESD,
Håkansson et al. (2017) raise the question of whether we must deal
15
In the German-speaking countries, a similar debate is occurring, with learners’ personal commitments in order to discuss or to man-
influenced by Koller (2010) and Peukert (2015), the latter placing a age the experience of antagonistic conflict in the context of building
stronger emphasis on collective and political perspectives. sustainable futures.

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the future, one can enable contact to the existing niches of have experienced (for reasons addressed above) that peo-
radical sustainable practice. At the same time, experienc- ple are often sceptical towards non-cognitive approaches to
ing projects in which interconnectedness and solidarity are learning and reluctant to try them. It is often challenging
guiding principles can raise new questions or cause a degree to create spaces in which people are or can be open to such
of bewilderment; this, nevertheless, could also lead to subse- processes. At the same time, if people do enter into such
quent processes of reflection and engender hope.17 reflexive processes, facilitators must be on hand and able to
Within our own organization, Konzeptwerk Neue Ökono- handle feelings of powerlessness, sadness, and despair vis-
mie (Laboratory for New Economic Ideas—an independent à-vis the complexity of current crises.
non-profit organization), for example, we offer workshops to With the focus on experiencing real utopias, we have
persons (15 years old and older), in which we invite partici- offered another 1-week workshop in which a group of
pants to engage in dialogue and share their own experiences young people visited existing niches in the field of solidar-
concerning questions that address socially shared beliefs.18 ity economy. The workshop focused on hands-on experi-
“How would we like to have lived?” “How much compe- ences in places where alternatives to the dominant eco-
tition is good for us?” “What is the purpose of economic nomic paradigm have already been implemented. Our role,
activities?” “Who can change society?” These questions and as facilitator, was to offer space for exchange, reflection,
our method of direct, open engagement invite creative, cog- and experimenting with new frames of reference, based on
nitive, or playful responses as a means to anticipate and dis- direct interaction with activists and actively participating in
cuss alternative ways of addressing our current crises from a an alternative project, even for a limited time. Our experi-
degrowth perspective.19 However, in short-term educational ence showed that exchange over the empowering effects of
settings, we face two main challenges. For people to be will- this engagement as well as its difficult aspects also changed
ing and able to engage in processes of self-reflection, (1) the people’s perceptions of the challenges and possibilities they
learning environments have to be as safe as possible, that is, saw to create sustainable futures.
transparent and largely free of discrimination, judgement or In the context of a 1-week program, but more so in shorter
pressure to perform; and (2) they must enable experiential educational formats, we as facilitators largely structure the
learning. Even in non-formal settings, this is not easy to workshops, ask the questions, and chose the alternatives. In
establish in a short time. so doing, we have also reproduced a hierarchic relationship
Consequently, we have developed longer formats for col- between learners and facilitators, something that has been
lective learning. We have gained experience with 1-week roundly criticized (cf. Getzin and Singer-Brodowski 2016).
theatrical workshops, for example, dealing with fears, hopes, We try to deal with this problem by being aware and trans-
and coping strategies related to current societal crises, or parent about our powerful position; we invite participants in
to the (lost) interconnectedness between humans and the these programs to question the process we propose and sug-
more-than-human. In this expanded learning context, par- gest alternatives. However, because all of us have learned to
ticipants can get to know one another and develop trust as a accept unquestioningly these deeply ingrained hierarchical
vital precondition for collective reflection processes. Using and expert-led learning methods, we often find it difficult to
theatre as a vehicle-aided participants in acknowledging the enter into a co-created process of reflection. Very recently,
complexity and emotional impacts of the questions raised we have tried to meet this challenge by establishing longer
and opened up opportunities for the group to experiment term learning formats (up to 1 year) in which a group of peo-
with new possibilities of referring to the world. ple meets at regular intervals over the course of the program
In cases where we used the theatrical approach, partici- to engage with questions or topics which they have chosen
pants took part voluntarily. In other contexts, however, we themselves. This leads us, then, to the second main aspect
we want to discuss in relation to a pedagogy of degrowth,
namely, power structures and political education.
17
Harald Welzer states that our historically developed mental infra-
structures are so deeply internalized that we can hardly access them
through cognitive reflection. Rather, we can become aware of and Emphasizing the political in educational
change them by experiencing examples where different relations to
the world are realized (Welzer 2011). See Amsler and Facer (2017) processes
for more detailed discussion on hope in the context of learning for
sustainable futures. Our claim that emphasizing the political in educational pro-
18
In this context, Prádanos (2016) discusses the challenge of deal- cesses is essential for the making of sustainable futures in
ing with privileged learners and points out the necessity of learning general, and for ESD in particular. It is based on the sup-
to listen.
19 position that the dominant normative economic paradigm
See Konzeptwerk Neue Ökonomie, FairBidung (2014) Beyond
Growth! Methods for Educational Settings on Economic Growth, leads to individualized and market-based solutions to cur-
Limits to Growth and Alternatives. rent crises. Following Hannah Arendt’s (1958) notion of the

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political, we understand the collective creation and experi- in self-organized courses and workshops, and self-developed
mentation with new spaces for living, working, producing, and managed living arrangements (including, e.g., cooking,
etc. to be essential components of that concept. On this hygienic facilities, division of labour, or rules of conduct).
understanding, the two main elements of the political are Activities draw on the impulses of various participants with
plurality and the common beginning of something new and different perspectives on those subjects on which the sum-
unexpected. mer school focuses. The venues chosen for our summer
Developing something unexpected in this sense has to do school camps are frequently in locations where the impact of
with challenging and overcoming the dominant economic our imperial modes of living can be felt directly (for exam-
paradigm under conditions of power inequalities.20 Accord- ple, in regions severely damaged by strip mining).
ing to Andreotti (2012), the politicization of educational pro- Many of our summer school participants come from priv-
cesses means to recognize such power inequalities as well as ileged social backgrounds; this can be seen as a cross-cutting
to acknowledge one’s own ideological position within this challenge in nearly all non-formal and voluntary educational
asymmetrical power structure. Our understanding is that a settings in the area of sustainable and de-colonial develop-
degrowth perspective must be genuinely critical of power ment. One of our main challenges, therefore, is to create
hierarchies and associated forms of discrimination embed- learning environments that are attractive for people from
ded in the current economic paradigm such as racism, clas- more diverse backgrounds.
sism, or sexism. In the educational practice of the Konzept- Both of these approaches, creating spaces for collective
werk Neue Ökonomie, by applying the methods which we reflection and emphasizing the political in education, can be
developed, we try to retrace these power structures in main- theoretically grounded; their potential has already been dem-
stream solutions like the green growth concept. We discuss onstrated. Nevertheless, such approaches can prove difficult:
the potentials and the pitfalls of alternatives with embed- questioning one’s own deeply ingrained convictions and
ded power hierarchies. Just to name some examples from possibly engaging in processes of societal transformation
a degrowth perspective: the reduction of standard working against strong power structures is not regarded as promising
hours; the demand for food sovereignty considered as the or attractive by many people to live a good life, nor have they
baseline for future agriculture; or a de-colonial approach to really been taught, or learned, how to do this as part of their
development. overall educational experience. Consequently, we also have
Underlying these approaches is the need to address power to ask what can be done to support people in engaging in
relations in the process of societal change itself. This is an processes of critical reflection and emancipation.
important part of our work. Many young people share feel-
ings of powerlessness (cf. Amsler and Facer 2017). In our
workshops, we try to retrace these feelings of political inef- Strengthening peoples psychological
fectualness in light of societal power relations. Important in resources in the making of sustainable
this regard is facilitating learners’ engagement with social futures as a cross‑cutting approach
movements and civil society, in particularly those who are for education
challenging powerful structures and developing alternatives
of their own.21 To this end, we also attempt to link move- Marcel Hunecke’s (2013) approach to strengthening
ments from the Global North and those from the Global psychological resources for degrowth societies starts by
South involved in similar areas, but whose approaches to the asking what people need, in order for them to perceive
problems may be markedly different.22 as something positive and desirable, one’s engagement
One example of this educational approach in practice in fundamental transformation of his or her own world-
with a strong focus on both aspects of the political—plural- views, production methods, and lifestyles. He proposes a
ity and finding coming ground—is given in our Degrowth set of six psychological resources—capability to enjoy,
Summer Schools. These are 4-day events with a specific
theme like “Skills for System Change” or “Utopias”, where
300–500 participants gather together at a camp to take part 22
Related to this is the relevance of socio-political engagement for
progressive educators. Up to now, there has been very little exchange
over challenges, good practices, strategic orientation, or political
20
requirements. To change the conditions of educational practice and
Here, we refer to Eric Olin Wright’s (2010) concept of Real Uto- to become more visible, we believe that it is necessary to build and
pias which focusses on establishing alternatives in the cracks of the strengthen the image and identity of progressive educators through an
dominant economic and societal system. For the relevance of dealing associated movement. In our work, for instance, we organize bigger
with power relations in the context of ESD, see also Håkansson et al. events like conferences with larger teams of organizers—groups of as
(2017). many as 50 people. With these larger events, actors develop projects
21
See in particular Håkansson et al. (2017), a study dealing with the jointly; this kind of engagement supports the forming of a common
political dimension of ESD, focussing on conflict. bond.

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Sustainability Science (2019) 14:931–941 939

self-acceptance, self-efficacy, as well as mindfulness, the Conclusion

quest for meaning and solidarity—that could aid people
in seeing societal change towards sustainable futures and In this article, we have tried to link different perspectives
the elimination of imperial modes of living as something for education in the context of sustainable futures and a
not threatening, but rather as an improvement to their own pedagogy of degrowth. Similar to the notion of “politiciz-
lives and something which they could shape (Hunecke ing the future” (see Knappe et al. and Kelz in this issue),
2013). we argue for a politicization of education, which means
Practically speaking, reference to psychological opening education for questions of power as well as for a
resources for degrowth societies is relevant for the con- plurality of alternatives. The idea of sustainable futures
ceptualization of our workshops and for our role as facili- from a degrowth perspective includes the questioning
tators. In the Konzeptwerk Neue Ökonomie, dealing with and transformation of the currently dominant economic
one’s own role in the process of societal change means paradigm of growth, commodification, and competition
that we aim to raise awareness of, and be transparent towards a more convivial society.
about, individuals’ different preconditions, possibilities, Retracing and problematizing the influence of the neolib-
or capabilities, and to create an atmosphere in which it is eral capitalist economic paradigm on education, and recon-
acceptable to openly express insecurity, reluctance, and sidering the pre-dominantly instrumental understanding
fear. At the same time, if people live together in a self- of ESD, we argue for spaces for collective reflection and
organized way for almost a week—for example, as we for emphasizing the political in education in the context of
practice at our Degrowth Summer Schools with explicit sustainability. This includes engaging with power structures
time slots allotted to organizing the group in a grassroots and focussing on collective and unexpected new beginnings.
democratic way—then participants are more likely to We suggested adopting a critical-emancipatory perspec-
establish and practice solidarity and a self-effective and tive on learning, in which education is linked to an under-
joyful way of learning together. Such learning environ- standing of societal transformation as a pluralistic, non-
ments also include explicit spaces and times to practice linear, and bottom-up political process. Connected to our
mindfulness. own educational practice, we addressed the potential and the
However, these attempts to create sensitive learning challenges of learning processes with a focus on collective
surroundings should not be understood as the happy end critical reflection of shared beliefs in conjunction with the
to the story of education. In line with Getzin and Singer- experience of real-world alternatives. The idea underlying
Brodowski (2016), we want to stress the relevance of the this approach is to broaden perspectives on possible modes
environment in which learning takes place, and we see of living and methods of production to foster hope that the
strong potential in non-formal settings as good venues future can be shaped appropriately and sustainably.
for strengthening Hunecke’s proposed psychological Referring to a multilevel perspective on societal transfor-
resources. However, for many educational actors and the mation, we see non-formal education as an important field
respective structures financing educational work of this for creating learning environments which can support people
sort, our approach might still seem to be too eccentric or in engaging in collective and political reflection processes
too radical. To implement such a practice on a broader and which could strengthen their psychological resources for
scale, therefore, is likely to prove even more difficult than responding to the complex challenges of creating sustainable
anticipated. To do so will require more research, more futures. This is much more difficult in formal educational
practical experience to draw from as well as communica- settings based on individualization and competition. Never-
tion with donor-structures, and educational institutions. theless, voluntary formats in non-formal education have a
Finally, and with reference in particular to both pro- tendency to remain exclusive, often limited to a privileged
posals above—strengthening psychological resources circle of participants. To broaden the progressive approaches
and emphasizing the political—we see a strong need to developed in informal educational settings, we encourage
institutionalize this approach in formal educational set- actors in this field to identify more strongly as a collective
tings such as schools and universities, if such learning political movement so as to be more visible and better able
environments are not to remain small and exclusive. Fol- to exert influence on educational debates in general. As a
lowing the multilevel perspective on societal transforma- further step in disseminating these alternative approaches
tion (Göpel 2016) as well as Wright’s (2018) approach to to education among formal institutions such as schools and
real utopias, a further step in this direction would be to universities, we have a stressed the relevance of identifying
identify windows of opportunities, that is, relevant and accessible entry points within this institutional context.
accessible entry points for introducing elements designed Understanding educational practice in the context of
to initiate long-term systemic change. sustainable futures as a common and yet-unfinished project

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940 Sustainability Science (2019) 14:931–941

shared by academic and practical educators and facilita- learning of the political dimension. Environ Educ Res. https​://
tors, we believe that there is much potential to be garnered doi.org/10.1080/13504​622.2017.14221​13
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from transdisciplinary research projects, especially if all dimension in education for sustainable development: socially criti-
parties involved are able to overcome the customary and cal, social learning and radical democratic approaches. Environ
deeply ingrained notion that cognitive knowledge and Educ Res. https​://doi.org/10.1080/13504​622.2017.14080​56
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