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Current approaches to sustainability science and education focus on (assessing and addressing) the external world of ecosystems, wider socio-economic structures, technology and governance dynamics. A major shortcoming of such approaches is the neglect of inner dimensions and capacities (which constrains education for sustainability as an end), and a limited capacity to facilitate reflection on the cognitive and socio-emotional processes underpinning people’s learning, everyday life choices and decision-taking (which constrains education for sustainability as a means). More integral approaches and pedagogies are urgently needed. The purpose of this paper is to advance related knowledge.

This paper provides a reflexive case study of the development of an innovative course on “Sustainability and Inner Transformation” and associated interventions in the form of a practice lab and weekly councils.

The paper elaborates on the connections between sustainability and inner transformation in education, offers insights into the process of adapting contemplative interventions to sustainability education and concludes with some reflections on challenges, lessons learnt and future work needed to support more integral approaches. The findings show that inner dimensions and transformation can be a vehicle for critical, improved education for sustainability and how this can be achieved in practice.

It is only recently that the concept of the inner or personal (sphere of) transformation has received growing attention in sustainability science and education. Despite this interest, such new conceptualizations and heuristics have, to date, not been systematically connected to education for sustainability (neither as an end nor means). The paper presents a critical, reflexive case, which advances related knowledge. It sets a precedent, which other universities/training institutions could follow or learn from.

The purpose of this paper is to make the case for bringing compassion to students in educational settings, preschool through graduate school (PK-20).

First, the author defines what is meant by “compassion” and differentiates it from the related constructs. Next, the author discusses the importance of bringing compassion into education, thinking specifically about preschool, K-12 (elementary and middle school/junior high/high school), college students, and graduate students (e.g. law, medical, nurses, counselors and therapists-in-training). The author then reviews the scant empirical literature on compassion in education and makes recommendations for future research. In the final section, the author makes specific and practical recommendations for the classroom (e.g. how to teach and evaluate compassion in PK-20).

While there is a fair amount of research on compassion with college students, and specifically regarding compassion for oneself, as the author reviews in this paper, the field is wide open in terms of empirical research with other students and examining other forms of compassion.

This is not a formal review or meta-analysis.

This paper will be a useful resource for teachers and those interested in PK-20 education.

This paper highlights the problems and opportunities for bringing compassion into education settings.

To date, no review of compassion in PK-20 exists.

In 2020, the education system was preliminary halted by the COVID-19 crisis and went through radical improvisation, and online-based distance learning was the only plausible initiative to continue educational activities ensuring health guidelines properly. However, in reality, such desperate measure in case of a lower-middle-income developing nation lacking proper structural capabilities raised some issues and concerns for both pupils and mentors, and this study aims to explore the practice of online-based distance learning in private universities of Bangladesh and the challenges associated with it.

This exploratory research is qualitative in nature. A total number of 89 undergraduate level university students from different private universities were divided into two main clusters and interviewed in depth.

The findings of this paper revealed that common developing country syndromes like improper technological infrastructure development, limitation to devices or internet accessibility and financial hindrances can disrupt the harmony of the online learning experience. Also, the lack of tech literacy has created a huge tension and psychological inertia among both the teachers and the students.

The coronavirus pandemic event, with its dreadful influence, is creating immense mental pressures for students to cope well with the online learning system. Comprehending the underlying challenges affiliated with online-based distance learning and enabling faculties or respected personnel with training and development programs to handle impediments better way, this learning initiative can ensure the best outcomes.

The significance of this study lies in comprehending the feasibility of online-based education regarding lower-middle-income developing nation context and the realism of such learning process's acceptability considering its actual effectiveness.

This paper aims to increase related knowledge across personal, social and ecological dimensions of sustainability and how it can be applied to support transformative learning.

The paper provides a reflexive case study of the design, content and impact of a course on eco-justice that integrates relational learning with an equity and justice lens. The reflexive case study provides a critical, exploratory self-assessment, including interviews, group discussions and surveys with key stakeholders and course participants.

The results show how relational approaches can support transformative learning for sustainability and provide concrete practices, pathways and recommendations for curricula development that other universities/training institutions could follow or learn from.

Sustainability research, practice and education generally focuses on structural or systemic factors of transformation (e.g. technology, governance and policy) without due consideration as to how institutions and systems are shaping and shaped by the transformation of personal agency and subjectivity. This presents a vast untapped and under-studied potential for addressing deep leverage points for change by using a relational approach to link personal, societal and ecological transformations for sustainability.

Similar to religion, spirituality is considered a private affair along with issues of faith, hope, and love (Palmer, 1998). American public education has been reluctant to address such issues due to our cultural norm of “separation of church and state” (Love and Talbot, 2000, p. 1) yet the American Council for Education calls upon higher education to provide students ways to explore their personal values, world beliefs, and spirituality (Chickering et al., 2006; Dalton and Crosby, 2006). As such, the purpose of this paper is to explore student leaders’ perspectives on how leadership development activities influenced their sense of spirituality.

A qualitative case study design was used to explore responses from ten student leaders who completed a leadership development program in the Spring 2015 at a public four-year institution. As part of the leadership development program, students were paired a peer mentor while they completed leadership workshops, a reflection paper, self-assessment, and an ongoing community service project painting murals with individuals who have intellectual disabilities. Participants were from various majors and religious backgrounds and had completed the leadership development program two months prior to their participation in this study.

Findings revealed that leadership workshops, self-assessment, reflections, peer-to-peer mentorship, and an ongoing shared community service project, influenced students’ perspectives of spirituality and their leadership identity. Student leaders both did and did not differentiate the developmental process of leadership from the spiritual development process, defining both as cognitive and emotional development deeply grounded in self-awareness. Study participants shared that through self-reflection, developing their inter and intra personal skills through conducting service, shaped their understanding of their spiritual identity and developed their sense of self.

Study results are not generalizable but provide insight into the experiences and perceptions of student leaders on two hard-to-define topics: spirituality and leadership. The order of the interview questions may have influenced the thought process leading up to student’s responses connecting spirituality and leadership concepts. Another limitation is that the leadership activities were designed and coordinated by the lead investigator. Hence, there may be findings that were influenced by the investigators’ personal beliefs about leadership. Study participants may have also felt more comfortable discussing their beliefs about spirituality because of their familiarity with the lead investigator.

Results support the notion that non-faith based public institutions may intentionally support the spiritual development of students through the context of leadership development program activities. Approaching spiritual and leadership development through Baxter Magolda’s (2009) theory of self-authorship allows students to experience new activities coupled with personal self-reflection, to deepen their self-understanding, compassion for others, and self-awareness. This learning is an ongoing process that expands as students engage in contemplative practices such as mindfulness training provided through leadership workshops, self-reflection, and peer-to-peer interactions and self-assessment.

This case study illustrates that intentionally designed and implemented leadership development programs may cultivate both the spiritual and leadership identities and behaviors of students. Also, this study reveals that spirituality and leadership are not mutually exclusive processes because both are deeply rooted in connecting to our community, connecting to our greater purpose and our higher consciousness about who we are and how we treat others. Hence, this work may support educators develop more compassionate and empathetic students who are agents of positive social change.

This qualitative case study suggests a new framework for public institutions to support students’ leadership and spiritual development through the theoretical framework of self-authorship. As such, educators can stop being fearful about discussing religion, spirituality, and matters of the heart if they use this framework to design leadership developmental activities.