With the increased emphasis on sustainability and place-based education, along with a heightened sense of awareness of diversity and inclusion issues in outdoor education, the time has come to critically examine the long-held trip and expedition construct within the outdoor education field. This paper will explore the theoretical influences of Romanticism on the field and connect these influences to long-standing and unresolved issues of diversity and inclusion in outdoor education. Using the romantic concept of the “sublime,” I argue that outdoor and adventure education have traditionally settled around the organizing motif of the trip and the expedition in contrast with local and everyday experiences, and as a result, these frameworks have caused the field to miss opportunities for wider acceptance and usage as well as solidarity with like-minded pedagogies in environmental and place-based education. In this paper, I claim that a critical awareness of the romantic legacy, combined with a renewed focus on the concept of place and everyday experiences, will allow the fields of outdoor and adventure education to expand in influence and inclusion. Subscribe to JOREL

What is experiential education? What are its theoretical roots? Where does this approach come from? Offering a fresh and distinctive take, this book is about going beyond "learning by doing" through an exploration of its underlying theoretical currents. As an increasingly popular pedagogical approach, experiential education encompasses a variety of curriculum projects from outdoor and environmental education to service learning and place-based education. While each of these sub-fields has its own history and particular approach, they draw from the same progressive intellectual taproot. Each, in its own way, evokes the power of "learning by doing" and "direct experience" in the educational process. By unpacking the assumed homogeneity in these terms to reveal the underlying diversity of perspectives inherent in their usage, this book allows readers to see how the approaches connect to larger conversations and histories in education and social theory, placing experiential education in social and historical context.

Thomas Friedman's best-selling The World is Flat has exerted much influence in the west by providing both an accessible analysis of globalisation and its economic and social effects, and a powerful cultural metaphor for globalisation. In this review, we more closely examine Friedman's notion of the social contract, the moral centre of his hopeful vision of a globalised world. While Friedman's social contract holds a more generous view of social and state obligation than his neoliberal economic analysis might otherwise allow, his fallacious assumptions about education rest on poorly argued claims about the nature of human beings, the proper aims of schooling, and meanings of justice in a globalised world.

This article considers several variations of experience within the intersecting fields of outdoor, environmental, and experiential education. I argue that, to date, too little work has been undertaken interrogating the theoretical and philosophical use of the term “experiential.” This has resulted in a relatively homogeneous and simple construction of the role of experience in education that misrepresents both the complexity and the level of contestation in the discourse. In an attempt to begin to address this problem, I propose three variations of experiential education: experience as interaction, embodied experience, and experience as praxis. Each of the three variations is discussed in terms of their defining characteristics and the promises and challenges of their various constructions of experience. I argue further that each of these variations are threatened by the rise of a fourth variation, what I term neo-experiential education, which neatly combines market logics of efficiency, standardization, and control. I conclude with a call for more theoretical and philosophical work in this area.

This article is an attempt to critique some of the limitations of dominant school reform discourses in education, drawing upon the work of Michel Foucault, Michael Apple, Maxine Greene, and Dennis Carlson, in addition to writers in the emerging field of what might be called "eco-progressivism." The intersections between ecology and education can help construct a distinct counternarrative of progressive educational reform that is informed by ecological discourses, movements, and zeitgeists. Through the field of conservation biology, I hope to connect both ecology and education as crisis disciplines and suggest that the reform discourse in the field of biology utilizes a much different framework than that of current school reform orthodoxy. These differences have powerful and real consequences for the ways in which children and teachers experience school. Utilizing the well documented case of the failure of the Biosphere 2 research project as a grounding metaphor and cautionary tale, I plan to show not only the severe limitations of the current school reform orthodoxy but the ways in which the normalization of what I call the "biospheric number" functions as a technology of power. Finally, I hope to position the emerging worldview of eco-progressivism as a useful framework for reconsidering school reform specifically and the progressive education movement more broadly.

The role of experience in progressive education has a rich and varied theoretical history beginning with Rousseau's Emile, continuing through the work of Johann Heinrich Pestalozzi, and arguably best enunciated in the pragmatic tradi­ tion of William James and John Dewey. In 1938, John Dewey published Experi­ ence and Education, one of his last, and most concise, explications of his philoso­ phy of the role of experience in the curriculum. Progressive educators since Dewey have used his ideas to further develop and argue for the social nature of learning, the role of democracy in schooling, and the design and purpose of the curriculum. This article will examine one particularly recent offshoot of this tra­ dition, experiential education, and the implications of its approach on notions of democratic schooling. Specifically, I will argue that Dewey's construction of ex­ perience has been misunderstood within this field; hence, clarification of his work and the potential transformative role of experience in the curriculum is timely and needed. Generally speaking, experiential education emerged from the writings and work of Kurt Hahn in the 1940s and 1950s in Germany and England. Hahn's Sa­ lem and Gordonstoun schools are consistently referenced in the foundational narratives of the field (Miner and Boldt, 2002). Outward Bound, a widely known outdoor education program, was founded by Hahn in England and continues to

The current position of the field of experiential education within mainstream education places at a premium attempts to significantly broaden and deepen experiential pedagogy beyond mere “learning by doing.” This article will explore one such attempt—the Brain Compatible Approach—and its potential linkages with experiential education. An overview of the Brain Compatible Approach will be outlined, followed by a discussion of several key principles. Linkages between these principles and experiential education will be discussed, as well as several “Quick Tips” on possible practical applications of the research. Finally, the benefits of aligning experiential education with the Brain Compatible Approach will be explored.