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This article offers a trans-Tasman critique of approaches to the teaching of history in New Zealand and Australia. Taking knowledge out of place and time and presenting it in textbooks is a conflicted task for schooling in both countries. The disembodiment of knowledge in history books has led students to the proclamation that the teaching of history in schools is 'boring' and irrelevant to their lives. The authors seek a way out of this dilemma in proposing that the teaching of Indigenous history in schools must recognise that Indigenous historical narratives are intimately tied to the ecologies of places -- whether they rural, remote or urban. We propose an approach to teaching history that gets students out of the classroom, and 'into place' alongside Indigenous custodians of local knowledge. This provides a means of creating an affective and emotional sense of 'belonging' to history that textbooks cannot provide.

In this article, two autoethnographies from Australia and New Zealand provide a means of engaging students in difficult histories of colonial nations. The first looks to knowledge as a basis of understanding others, and the second focuses on concepts of empathy and vulnerability as a way of understanding difficult histories. Each of these autoethnographies are accompanied by collaborative writing, where the authors come together to reflect on these narratives through the frame of sociocultural theory. We propose a notion of empathy as enacted, rather than as an attribute that someone has in order to bring things closer. Rather than being governed by proximity, empathy can be performative in reconfiguring an interaction between narratives and memories. It is time for history education in colonial countries to reflect on the reproduction of its own theory of reason, and to move beyond its own existence as a colonial enterprise. The collaboration central to this article reflects the shared purpose of teaching in the name of justice.

In this article, we discuss the importance of developing the skills of ecological citizenship for teachers and students. In particular we consider how we can support teaching practice to develop the skills of social agency and ecoliteracy. We argue that these skills are essential for building teacher and student capabilities to co-create regenerative futures on a warming planet. In this discussion we reflect on our experiences as educators and researchers invested in place-based education, sustainability, climate justice research, democracy, and citizenship education. We highlight some of the tools and approaches that we have used in supporting both preservice teachers, and children, to learn these skills of ecological citizenship.

"Wetekia kia rere" is an expression in the Maori language that refers to "unleashing potential". This paper discusses questions of power relevant to challenges recently identified by government officials regarding learners' experiences of science education in New Zealand schools. We begin by summarising the Treaty relationship (Treaty of Waitangi, considered to be the country's founding document first signed in 1840) that informs the framing of New Zealand's science curriculum guidelines. Next we outline some official New Zealand education strategies along with several policy guidelines relevant to the aspirations of Maori communities for a transformative science curriculum. This is followed by a discussion of how the historical processes of ecological imperialism, environmental racism and institutional racism have combined to attenuate Maori experiences of science education. A review of international literature is then presented to support calls for the development of place-conscious approaches to science education which validate Maori knowledge and learning contexts and Maori initiatives to seek eco-justice. Finally, a case study of a Pa Wananga (Maori learning community) is provided to suggest potential solutions to some of the problems discussed previously.