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The Global South is rich in biodiversity, including sought-after seeds and plants. In this chapter, I show the culturist and speciesist dynamics that have removed Southern control of them. I discuss the ever-increasing spiral of biopiracy to point to the interlinked dynamics that help multinational corporations monopolise seeds and plants.

I dedicate half of the book to establishing the theoretical basis of a Southern green criminology as a science that contests ecological discrimination. My political premise for such a theoretical design is that a Southern green criminology must seek to scientifically uncover the harmful practices that make the South victim to ecological discrimination. I use another five chapters to analyse the culturist and speciesist practices that create ecological discrimination against the diverse components of the earth system. In this concluding chapter, inspired by the interactions I have had with members of more than 20 Colombian Indigenous communities and my students, I formulate an everyday Southern green criminology practice for countering ecological discrimination – a critical pedagogy through Southern green criminology seedbeds.

Our global food system today is characterised by an unprecedented scale of centralisation, intensification and concentration. The record‐high food supplies are supposed to suffice the mouths of seven billion and famines become something in history, which is ironically not the case today. The purpose of this paper is to study whether the globalised food system in the current form is sustainable for all and whether the alternatives are available.

The paper will discuss the benefits of, as well as challenges facing, a localised food system. It will also analyse how the “Food Empire” undermines universal “food security” and “food sovereignty”, especially the way the underprivileged in the south are being exploited.

Created by several transnational corporations, the “Food Empire” dominates the global agri‐food industry, from agricultural inputs to food retails, under intensive globalisation of agri‐production and liberalisation of international trade. Instead of a globalised food system, this paper argues that it is better to have localised food systems as they can offer people an equitable access to food and ensure long‐term productivity of our farmlands as part of the agenda for sustainable development.

We have to review trade rules and stop the food war against nature, the poor and justice. “Free market” and “green revolution” in which many believe are not whole of the answers to achieve a sustainable food system, but only the “political will” to change the way food is produced and consumed from now on.

Considering the role that students’ diverse identifications play in education, this paper aims to contribute to the developing discourse on multicultural education concerning the status of ethnic, religious and linguistic diversity in Iranian upstream educational documents (UEDs).

This paper explores the status of ethnic, religious and linguistic diversity in Iranian UEDs through quantitative and qualitative content analysis.

Findings show that three continuous patterns are repeated throughout the documents. (1) The so-called diversity: although there are promising and positive statements about diversity in the documents, they are indirect, and this level of attention is very superficial and limited. (2) Affirming assimilation: the documents are covered by presenting the Islamic-Iranian identity, and somehow almost all the issues raised in the documents end up in this pattern. (3) Pattern of contradictions: content analysis shows that the content of documents does not have intellectual and logical coherence.

This research paper points to the need for a systematic analysis of ignoring diversity operating in UEDs in Iran.

To the best of the authors’ knowledge, this paper broadens the document analysis as one of the first research to critically explore the depiction of diversity in important UEDs in Iran.

This article focuses on the need for universities, as teaching and research organisations, to recognise and act upon a more culturally inclusive interpretation of “sustainable development” and “sustainability”. It argues for the valuing of indigenous worldviews as a means of achieving a more holistic and interdisciplinary way of thinking about the Earth as the home of all people and as a complement to the beliefs of Western science and rational objective thinking. At a more personal level, it challenges readers, especially academics, to re‐examine their own ways of thinking and knowing for the sake of creating sustainable futures that are inclusive in its processes, contexts and outcomes.